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DAY SYMBOLS 



OP 



THE MAYA TEAR 



/ 



CYRUS THOlVtAS 



EXTRACT FROM THE SIXTEENTH ANNUAL REPORT OF THE 
BUREAU OF AMERICAN ETHNOLOGY 





WASHINGTON 

GOVE".NMJENT PRINTINGjOFFIOE 

1897 



.3 



CONTENTS 



Page 

Introtluctory - - - 205 

The first day ' ,- 207 

Tlie second day 21o 

The third day.' 221 

The fourth day -v- 226 

The fifth day 229 

The sixth day 231 

The seventh day 232 

The eighth day - - 235 

The ninth day - 237 

The tenth day 239 

The eleventh day 241 

The twelfth day 243 

The thirteenth day 245 

The fourteenth day 248 

The fifteenth day 250 

The sixteenth day 252 

The seventeenth day , 254 

The eighteenth day 258 

The nineteenth day •- 259 

The twentieth day 262 

Appendix— A list of the deities of the days of the month in the Maori calendar. 265 

201 



ILLUSTRATIONS 



Page 

Plate LXIV. Copies of glyphs from the codices 208 

LXV. Copies of glyphs from the codices 226 

LXVl. Copies of glyphs from the codices ^ 242 

LX VII. Copies of glyphs from the codices 252 

LXVIII. Copies of glyphs from the codices 260 

LXIX. Shell beariDg Maya glyphs 262 

203 



DAY SYMBOLS OF THE MAYA YEAR 



By Cyrus Thomas 



INTEODUCTORT 

As the origin and signification of the day and month names of the 
Maya calendar, and of the symbols used to represent these time periods, 
are now being discussed by students of Mexican and Central American 
paleography, I deem it advisable to present the result of my investiga- 
tions in this line. The present paper, however, -will be limited to the 
days only, as 1 have but little to add in regard to the month names or 
symbols. As the conclusion reached by Drs Seler and Brinton in regard 
to the order and sequence of the days of the mouth in the different 
calendars appears to be satisfactorily established, it will be accepted. 

As frequent allusion is made herein to the phoneticism or phonetic 
value of the written characters or hieroglyphs, it is proper that the 
writer's position on this point should be clearly understood. He does 
not claim that the Maya scribes had reached that advanced stage where 
they could indicate each letter-sound by a glyph or symbol. On the 
contrary, he thinks a symbol, probably derived in most cases from an 
older method of picture writing, was selected because the name or word 
it represented had as its chief phonetic element a certain consonant sound 
or syllable. If this consonant element were b, the symbol would be used 
where & was the prominent consonant element of the word to be indicated, 
no reference, however, to its original signification being necessarily 
retained. Thus the symbol for cab, "earth," might be tised in writing 
Cuban, a day name, or cabil, "honey," because cab is their chief i^honetic 
element. 

In a previous work^ I have expressed the opinion that the characters 
are to a certain extent phonetic — are not true alphabetic signs, but syl- 
labic. And at the same time I expressed the opinion that even this 
definition did not hold true of all, as some were apparently ideographic, 
while others were simple abbreviated pictorial representations. In a 
subsequent paper ^ I expressed substantially the same opinion, and 
gave as my belief that one reason why attempts at decipherment have 
failed of success is a misconception of the peculiar character of the 
writing, which peculiarity is found in the fact that, as it exists in the 
codices and inscriptions, it is in a transition stage from the purely ideo- 
graphic to the phonetic. I stated also my belief that the writing had not 
reached the stage when each sound was indicated by a glyph or sign. 

' study of the Manuscript Troano, pref., p. viii. 
2 American Anthropologist. Washington, July, 1893. 

205 



206 



DAY SYMBOLS OF THE MAYA YEAR 



[ETD. ANN. 16 



This may furtlier be exxilained by the following illustration : The con- 
ventionalized, figure of a turtlehead is the symbol for a "turtle," al; ac, 
or aac in Maya; and a conventionalized footprint is the symbol for 
"step" or "road," be, heil, in Maya. These maybe brought together to 
form the word al-yab or Icayab, which may have no reference to the orig- 
inal signification of the combined symbols. These two glyphs are, in 
fact, combined to form the symbol for the mouth Kayah. 

These statements will perhaps sufiice to make clear my views on this 
question, which do not appear to have been clearly understood, possibly 
because of my frequent use of the words "phonetic" and " phoueticism," 
and perhaps rather loose reference to "letter elements." 

It is proper, however, to add that I am inclined to the opinion that 
modification in the form and details of a glyph which belongs to the 
class which, for want of a better term, we may designate "phonetic," 
in many cases indicates a modification or change in the signification or 
word value. I say in "many cases," because these modifications iire 
due often to the greater or lesser accuracy with which the glyph is 
drawn, the caprice of the scribe, and other causes which have no refer 
ence to sound or signification. For example, the change of a rounded 
or circular symbol to a face figure, as is often done, does not appear, at 
least in the day signs, to have any significance. On the other hand, a 
slight variation, if permanent, may be indicative of a difference in sig- 
nification or i)honetic value. This appears to be true, to some extent, 
whether we consider the characters ideographic or as, in some sense, 
phonetic. 

The lists of the daj'S in the Maya, Tzental, Quiche-Cakchiquel, 
Zapotec, and Nahuatl, in the order usually given, are as follows: 

Xames of the days in the different calendars 



Maya 


Tzental 


Qiiiche- 
Cakcbiquel 


Zapotec 


Naliuatl 


Imix. 


Imox. 


Imox. 


Chilla. 


Cipaotli. 


Ik. 


Igh. 


Ik'. 


Gui, Ni, Laa. 


Ebecatl. 


Akbal. 


Votau. 


Akbal. 


Guela. 


Calli. 


Kan. 


Gbanan. 


K'at. 


GuacUe. 


Cuetzpallin. 


Chiochan. 


Abagh. 


Can. 


Ci, Ziie. 


Cobnatl. 


Cimi. 


Tos. 


Carney. 


Laua. 


Miquiztli. 


Manik. 


Moxic. 


Queh. 


China. 


Mazatl. 


Lamat. 


Lambat. 


Canel. 


Lapa. 


Tocbtli. 


Muluc. 


Molo. 


Toh. 


Niza. 


Atl. 


Oc. 


El.ab. 


Tzi. 


Telia. 


Itzcuintli. 


Chiien. 


Batz. 


Batz. 


Goloo. 


Ozomatli. 


Eb. 


Euob. 


E, Ee. 


Pija. 


Malliualll. 


Beu, Been. 


Ben. 


Ab. 


Quii. 


Acatl. 


Is, Hix. 


Hix. 


Balam. 


Ecbe. 


Ocelotl. 


Men. 


Tziquin. 


Tziquin. 


Naa. 


Quaubtli. 



NAMES OF THE DAYS 



207 



Maya 


Tzeutal 


Quicbe- 
Cakcbiqnel 


Zapotec 


Nabuatl 


Cib. 


Cliabin. 


Abmak. 


Loo. 


CozcaquaubtU. 


Caban. 


Chic. 


Nob. 


Xoo. 


Ollin. 


Edznab. 


Chinax. 


Tihax. 


Gopaa. 


TecpatL 


Cauac. 


Cabogh. 


Caoc. 


Appe. 


Quiabuitl. 


Ahau. 


Aghual. 


Huuabpu. 


Lao. 


Xochitl. 



THE FIEST DAY 

Maya, imix (or ymix) ; Tzental, imox or mox; Quicbe-C'akchiqnel, imox or moxin ; Zapo- 
tec, chilla OT chii/lla ; Nabuatl, cipaclli. 

The symbol of this day, which is quite uniform iu the day series of 
the codices, is shown in plate LXiv, 1.^ In this the essential features 
appear to be the black spot at the top, the semicircle of dots around it, 
and the short perpendicular lines in the lower half. The form on the 
right slab of the " Paleuque tablet," and also iu the Lorillard City 
inscription, copied by Charney, is given in plate lxtv, 2. The only 
particular in which this diflf'ers from the other is that the little circle at 
the top is crosshatched. The form shown in LXiv, 3, is found in the 
Tikal inscription; it shows also the crosshatching in the little circle at 
the top. This character, however, when combined with other glyphs, 
and when used otherwise than as a day symbol, sometimes varies from 
the types given. For example, in the symbol of the month Mac it is as 
shown in plate lxiv, 4. In this a minute, divided oblong, takes the 
place of the dark spot at the top, and a double curved line accompanies 
the circle of dots. Another form is shown in plate lxiv, 5. The only 
variation in this from the usual type is the introduction of two or three 
minute circles in the curved line of dots and the divided oblong. Dr 
Seler is inclined to believe that these are essential variants from the 
true iniios symbol; nevertheless, as m is the chief consonant element 
both in i7nix, or mox and mac, there appears to be a relation between 
the form of the glyphs and their phonetic value. 

Drs Seler and Schellhas believe im to be the radical of imix and imox, 
which are dialectal variations of the same word. Dr Brinton, however, 
basing his opinion on the fact that mox and moxin are used sometimes 
as equivalents, decides that the radical syllable is m.-x. In this he is 
probably correct, and if so, this furnishes additional evidence of the 
close relation between form and sound, as in one case m-x are the chief 
phonetic elements and in the other »»-c. It is probable that Drs Schell- 
has and Seler were led to their conclusion by the fact that the symbol 
bears a close resemblance to the conventional form of the female breast, 
which in Maya is im. This, which was perhaps the origin of the sym- 
bol, was probably selected simply because m is its only prominent ele- 

^The plafea are designated by Roman numerals, and the figures by the Arabic numbers 1, 2, 3, etc. 
Hence lxiv, 1, signifies figure 1 of plate hSSV; lxiv, 2, figure 2 of plate lxiv, etc. 



208 DAY SYMBOLS OF THE MAYA YEAR [eth.an-n.16 

ment. Nevertheless, it is -worthy of notice that the symbol for the day 
Ix is frequently represented as shown in plate Lxvi, 36, from Tro. 5*c. 
This is similar in some resiiects to the Imix symbol, and the name con- 
tains the i and x of the latter. If the writing is phonetic, the points of 
resemblance may have some significance, otherwise they do not. 

In a previous paper ' I suggested that the probable signification of the 
character Lxiv, 7, from Dres. 14c and 46b, is maax, "monkey, ape, imi- 
tator." Below the text in each case is seen a dark male figure (or deity), 
to which it undoubtedly refprs, as is conceded by Drs Schellhas and 
Seler. The face character, which forms part of the glyph, may be only 
a determinative ; at least I am unable to assign it any other value in 
this connection, and the necessity for such determinative is apparent. 
Brasseur, under akab-maax, speaks of a phantom or hobgoblin of this 
name, which he says signifies "the great monkey of the night." Perez 
gives as definitions "duende" (elf or hobgoblin) and "mico nocturno." 
Henderson, who writes the name akabmax, simply says "sprite, phan- 
tom." It would seem, therefore, that among the superstitious beliefs 
of the Maya was that of a night phantom or deity, which took the 
form of a monkey. But this black figure appears to be different from 
those on Tro. 34*-31*, with which Seler connects it and to which he 
applies the name Ekchuah.^ 

In the paper above referred to, I have interpreted the symbol shown 
in plate Lxiv, 8 (from Dres. 35c) maach, "the crow," assuming the bird- 
head to be a determinative. Seler concludes that the bird which this 
represents is "a substitute, colleague, or symbol of the Eain god Chac," 
the so-called Maya Tlaloc so frequently represented in the codices. 
Although there is m this case no bird figure below to confirm our 
interpretation, yet it appears to be justified by the comparisons given 
and by its agreement with the phonetic value of the imix symbol. It 
is also further confirmed by the two glyphs shown in plate lxtiii, 
13, 14, which occur together in Dres. 38b. In this case the two charac- 
ters, which are combined in plate Lxiv, 8, are separated, yet must have 
the same signification. Here the bird figure (a man with a bird's head 
or bird mask) is seen below. In both instances rain is represented, 
showing that the bird is supposed to bear some relation thereto. But 
it is more likely that it has direct reference to the wind which accom- 
panies the rain storm rather than to " fruitfulness," as Seler supjioses. 
Be this, however, as it may, our rendering of the imix symbol in this 

'American Anthropologist, July, 1893, p. 254. 

^Tliere appears to be mucli con fusion among writers who have referred to this subject in regard to 
the "Ijla'jk Di-ities" of the codices. Dr Brinton's remarks on this sub.ject in Lis late work, "A 
Primer of Mayan Hieroglyphics," does not clear up the confusion. Apparently lie has not discovered 
that quite a number of these are merely black figures of well-recoguized deities not thus usually 
colored. It appears also, judging by his statements, that Dr. Brinton has failed to identify the charac- 
teristics by which the different deities of this class are to be di-stinguishcd. Dr Schellhas, in his 
excellent paper "Die Gottergestallen der Maya Handachrifteu, " fails also to properly distinguish 
between these deities. Dr Seler, whose profound studies have thrown much light on the ilaya hiero- 
glyphs, fixes (juito satisfactorily the characteristics of some of these deities, yet he confounds others 
whicli should have been separated. 



BUREAU OF AMERICAN ETHNOLOGY 



SIXTEENTH ANNUAL REPORT PL. LXIV 




COPIES OF GLYPHS FROM THE CODICES 



THOMAS] THE FIRST DAY 209 

connection appears to be justified, and indicates that tlie symbol is used 
here for its phonetic value rather than with any reference to its primary 
signification. 

Dr Seler also refers in this connection to the lower line of symbols 
on Dres. 29-30b (three of which are shown in plate lxviii, 15, 10, 17); 
to those shown in plate lxviii, 18, 19, from Tro. 14c; and those shown 
in plate lxviii, 20, 21, from Tro. 11a. He remarks that "in a number 
of hieroglyphs the character imix stands as an equivalent of a peculiar 
animal head which bekrs as a distinctive mark the element akbal over 
the eye. Thus in the hieroglyphs enumerating those above mentioned 
which, standing after the hieroglyphs of the cardinal points, seem to 
express the deities i)residing over them, indeed there appears here on 
the same animal head, on one hand the character imix, on the other the 
element figure 105" (our plate lxiv, 5). 

Although 1 am unable to interpret satisfactorily the imix symbols 
in the places above referred to, 1 think it can be made apparent that 
Dr Seler's explanation is without foundation. For instance, by refer- 
ring to the plates of the Dresden and Troano codices mentioned, it will 
be seen that there is nothing whatever that refers to an "animal head 
which bears the element akbal over the eye," unless we suppose it to be 
in plate lxviii, 16 (from Dres. 29b) and lxviii, 21 (from Tro. 11a). 
There is no figure below or connected with either series to justify this 
conclusion. It is also certain that plate lxviii, 21 (Tro. 11a) is not an 
animal head. Possibly plate lxviii, 10 (Dres. 29b) may be intended 
for an animal head, but this is not certain and, moreover, it is not 
repeated in the series. 

Keferring to Cort. 27a it will be seen that the compound glyph shown 
in plate lxviii, 22 (apparently the same as that on Tro. 11a) is repeated 
four times in one line, each connected with a cardinal jjoint symbol, and 
each standing immediately over and evidently referring to a large vessel. ' 
It is stated that it was a custom among the Maya during certain reli- 
gious ceremonies to place a vessel in their temples at each of the four 
cardinal points.'"' As cvm and xamach are Maya words signifying ves- 
sel, we still find in these the m sound. It is therefore possible that the 
similar glyphs on Dres. 29b and Tro. 11 and 15 also refer to vessels. 
The supposition seems to be strengthened by the fact that connected 

'Dr Brinton (Primer of Mayan Hieroglyphica, p. 93) claims to have discovered that this hitherto 
supposed "vessel" is, in reality, "adrum." As the four (Cort. 27a) are "without any accompaniments 
to indicate their use as drums, and as each has above it one of the cardinal point signs, there is noth- 
ing, unless it he the form, to lead to the supposition that they are drums. In the same division of the 
two preceding and three following pages we see vessels of difl'erent Ijinds represented. In the lower 
divisions pages 29 and 30, are vessels somewhat of the same elongate, cylmdrical form, home on the 
hacts < \ individuals ; and also in the lower division of page 40 are four tall cylindrical vessels, in 
each cf which the arm of a deity figure is thrust. This section is copied in Dr Briuton's work witli 
the snhscript "The beneficent gods draw from their stores." Additional proof, if any is needed to 
show that these are vessels, is found in the Tro. Codex. On plates 6* and 7* are tall cylindrical vcsselg 
with the same inverted V marks on them; moreover, one of them has the upper portion margined bv 
the same tooth-like projection as those in the Cortesian plate. That these are vessels of some kind is 
apparent from the use tbe pictures show is made of them. 

^See Brasseur's Lexicon under baoab, also the mention below, under the day Ik, of four vessels. 
16 ETH 14 



210 ■ DAY SYMBOLS OF THE MAYA YEAR [eth.ann.16 

with the former are figures of the four classes of food animals— quau- 
rupeds, birds, reptiles (iguana), aud fishes. The latter refer to the 
hunter's occupation, being accompanied by figures of tbe deer. Landa; 
in his descriptions of the various festivals, repeatedly alludes to the 
four Chacs or Bacabs which represent the four cardinal points, and to 
the different classes of food animals presented where vessels were used. 
It is therefore more likely that the symbol is used in the places men- 
tioned because of its phonetic value rather than as a substitute for the 
heads of lightning animals, for which supj)osed substitution Dr Seler 
admits he can not account. 

Dr Seler refers also to the glyph on which the long nose deity is 
seated, IJres. 44a, shown in our plate Lxviii, 23. The prefix he inter- 
prets by "man, human being," and supposes the whole glyph refers to 
the attributes of the Rain god. As the deity holds a fish in his hand, 
and is seen in the lowest division of the same plate in the act of seining 
fish, is it not more likely that this symbol should be rendered by cayom, 
"a fisherman"? This is appropriate and retains the phonetic value of 
the imix symbol. 

In the compound glyph 24, plate lxviii, from Dres. 67b, to which Seler 
also refers in the same connection, we see in the figure below the same 
deity wading in water in which a fish is swimming. The right portion 
of the symbol is the same as the last (plate lxviii, 23) and presumably 
has the same signification — cayom, "a fisherman," or cayomal, "to fish." 
I am unable to interpret the first or left-hand character; possibly it 
may be found in one of the terms chiicay, or oaucay, which Henderson 
gives as equivalents of cayomal. The latter — oaucay — would give to 
this prefix precisely the phonetic value I have hitherto assigned it. 

The next character Dr Seler refers to in this connection is that shown 
in plate lxviii, 25, from Dres. 40c, where the long-nose god is seen 
below rowing a boat on the water. The adjoining symbol in the text 
is a fish. It is probable therefore that substantially the same interpre- 
tation is to be given here. 

The group shown in jilate lxiv, 9, consisting of an Tmix and Kan 
symbol, is of frequent occurrence in all the codices. The relation of the 
characters in this combination varies, the order being frequently the 
reverse of that given in the figure, and again one being placed on top of 
the other. They frequently follow deity symbols, especially the symbol 
of the so called "Corn god," and in these instances seem to refer to some 
attribute of the divinity indicated. However, they are by no means 
confined to these relations, being found quite frequently in other con- 
nections. The combination is occasionally borne upon the back of an 
individual, as Dres. 16a, and on Tro. 21b it is on the back of a dog. l^r 
Seler concludes "that it denotes the copal or the ottering of incense." 
However, he subsequently' expresses the viewthat it may signify "beans 
and maize." In a previous work- some reasons were presented by me for 



' Zeitschrift fiir Ethiiologie, )). 115. 

2 A Study of the ilauuscript Tronuo, pp. SO and .'"16. 



THOMAS] THE FIRST DAY 211 

believing this combination was intended to denote bread or maize bread. 
This belief is based on the statement by Landa in his account of the 
sacrifices at the beginning of the year Muhic, that they made "images 
of dogs, in baked earth, carrying bread on the back," and the fact that 
in plate 2L of the Codex Tro., representing the sacrifices of this year, 
we see the figure of a dog with this Kan-Imix group on its back. This 
figure (plate lxiv, 10) probably represents the images of which Landa 
speaks, and the symbols on the back, bread or food in the general sense. 
Further notice of this combination will be given under the fourth day, 
Kan. 

The character shown in plate lxviii, 26, from Tro. 20*d, is erroneously 
given by Seler as an example of the Ican-imix symbol. The two glyphs 
on the mat figure are unquestionably imix symbols, though of the two 
diftereut types shown in plate lxiv, 1 and 5. He suggests that here it 
replaces the deity symbol, but this is contradicted by the fact that in both 
groups where it appears the deity symbol ispresent. The mat-like figure, 
which is probably a determinative, shows that it refers to the sack, bag, 
or kind of hamper which the women figured below bear on the back, 
filled with corn, bones, etc. As tniicuo signifies "portmanteau, bag, 
sack, etc," mucuh "a bag or sack made of sackcloth," and muc^tbcuch 
"to carry anything in a sack or folded in a shawl," it is more than 
probable we have in these words the signification of the symbol. The 
duplication of the imix symbol may be to denote the plural ; or, as the 
words come from a root signifying "secret, hidden, covered," it may be 
to intensify. It is noticeable also that the latter or right-hand Imix 
symbol is similar to that used for the mouth Mac. 

In the right section of Dres. 41b is the glyph shown in plate lxiv, 11, 
which, according to the phonetic system that a])pears to prevail in this 
writing, may be translated yulpolic, from yulpol, "to smooth or plane 
wood," or, as given by Henderson (MS. Lexicon), "to smooth, plane, or 
square timber, to beat oft' the log." This interpretation, which is given 
here merely because of its relation to the symbol which follows, is based 
in part on the following evidence: The left character, which has ?/as its 
chief phonetic element, is the same as the upper character in the sym- 
bol for the month Yax (plate lxiv, 12), and also the upper character of 
the symbol for the month YaxMn (plate lxiv, 1.3). Other evidence of 
its use with this value will be presented farther on, and also in reference 
to the right character of the above-mentioned symbol (plate lxiv, 11), 
which has been given j; as its chief phonetic element. By reference to 
the figure below the text the appropriateness of this rendering is at 
once apparent, as here is represented an individual in the act of chipping 
oft' the side of a tree. This he appears to be doing by holding in his 
left hand an instrument resembling a frow, which he strikes with a 
hatchet. 

The character immediately below the one above mentioned and 
belonging to the same series is shown in plate lxiv, 14. It may be 
interpreted mamacJuih, " to make flat by repeated strokes." The phonetic 



212 DAY SYMBOLS OF THE MAYA YEAR [eth.ans.16 

value of tbe parts is obtaiued iu this way. The npper character with 
two wings is Lauda's»««, except that the circular wings contain the lines 
or strokes wliicli the bishop has omitted, and which appear to indicate 
the m sound and are observed iu the Tmix symbol. Colonel Mallery, 
comparing this with the sign of negation made by the Indians and that 
of the Egyptians given by Champolliou (our plate lxiv, 15), concludes 
that it is derived from the symmetrically extended arms with the hands 
curved slightly downward. This will furnish au explanation of the 
strokes in the terminal circles. The left of the two lower characters is 
almost identical with the symbol for the month Mac (plate lxiv, 4), 
omitting the ca glyph. The lower right-hand character is similar to the 
symbol for the month Ghnen. We thus obtain legitimately the sounds 
ma ma-ch, whether we consider the parts truly phonetic or only 
ikouomatic. 

For further illustration of the use of this symbol and evidence of 
phoneticism, the reader is referred to the article in the A^nerican Anthro- 
pologist above mentioned. 

The fact that a symbol is used to denote a given Maya day does not 
prove, supposing it to be in any sense phonetic, that the Maya name 
gives the original equivalent. It may have been adojited to represent 
the older name in the Tzental, or borrowed from the Zapotec calendar 
and retained in the Maya calendar for the new name given in that 
tongue. However, the symbol for this first day, which has substan- 
tially the same name in the Maya and Tzental, appears to represent the 
name iu these languages and to be iu some degree phonetic, m being 
the chief phonetic element represented by it. The crosshatching in 
the little circle at the top, seen in some of the older forms found in the 
inscriptions, may indicate, as will later be seen, the .r or ch sound, thus 
giving precisely the radical m-x. 

It may be said, iu reference to the signification of the names of the 
day in different dialects, that no settled or entirely satisfactory conclu- 
sion has been reached in regard to either. 

The Cakchiquel word imox is translated by the grammarian Ximenes 
as "swordflsh," thus corresponding with the usual interpretation of the 
Mexican cipactU. Dr Seler thinks, however, that the Maya names 
were derived, as above stated, from im. Nevertheless he concludes 
that the primitive signification of both the Maya and Mexican symbols 
is the earth, "who brings forth all things from her bosom and takes all 
living things again into it." If we may judge from its use, there is no 
doubt that the Mexican cipactli figure is a symbol of the earth or under- 
world. The usual form of the day symbol in the Mexican codices is 
shown in plate LXiv, 10, and, more elaborately in plate lxiv, 17. As 
proof that it indicates the earth or underworld, there is shown on ])late 
73 of the Borgian Codex an individual, whose heart has been torn from 
his breast, plunging downward through the open jaws of the monster 
into the shades or earth below. On plate 70 of the same codex, the 



THOMAS] THE FIRST DAY 213 

extended jaws open upward, and into them a number of persons are 
marching in regular order. These apparently represent the thirteen 
months of the sacred year. One has passed on and disappeared from 
view, and the other twelve are following with bowed heads. It would 
seem from these to be not only symbolic of the earth or hades, but also 
to have some relation to time. 

For positive proof that it is sometimes used to denote the earth, or 
that from which vegetation comes, it is only necessary to refer to the 
lower right-hand figure of plate 12, Borgian Codex. Here is Tlaloc 
sending down rain upon the earth, from which the enlivened plants are 
springing forth and expanding into leaf and blossom. The earth, on 
which they stand and from which they arise, is represented by the 
figure of the mythical Cipactti. 

It is quite probable that the monster on plates 4 and 5 of the Dres- 
den Codex, which appears to be of the same genus, is a time symbol, 
and also that on plate 74 of the same codex. It is therefore more 
than likely that the animal indicated by the Mexican name of tlie day 
is mythical, represented according to locality by some known animal 
which seems to indicate best the mythical conception. Some figures 
evidently refer to the alligator, and others apparently to the iguana; 
that oil plates -4 and 5 of the Dresden Codex is purely mythical, but 
contains reptilian characteristics, 

Dr Brinton, probably influenced to some extent by the apparent sig- 
nification of the Nahuatl name and symbol, explains the other names 
as follows : 

This leads me to identify it [tlie Maya name] with the JIaya mex or meex, whicli is 
the name of a iish (the " pez arana," " un pescado que tieue muchos brazos "), prob- 
ably so called from another meaning of 7Her, "the beard." . . . Tliis identifica- 
tion brings this day name into direct relation to theZapotec and Nabiiatl names. In 
tlie former, chiylla, sometimes given as p\-chilUi, is apparently from hi-chiUa-heo, 
■water lizard, and Nahuatl cipacili certainly means some fish or fisb-like animal — a 
swordfish, alligator, or the like, though exactly which is not certain, and probably 
the reference with them was altogether mythical. 

Dr Seler, in his subsequent paper, gives the following explanation 
of the Zapotec name chdla or chijila : 

For this 1 fiud in tlie lexicon three principal meanings: One is the cubical bean 
(wurfel bohne). " Pichijlla, frisolillos o havas con que e"han las suertes los sorti- 
leges" [beans nsed by the sorcerers in casting lots or telling fortunes]; another 
meaning is "the ridge" (pichijlla, lechijlla, chijllatani, lomao Cordillera de sierra) ; 
another is "the crocodile" (cocodrillo, lagartograndede agua) ; and another "sword- 
fish " (pella-pichijlla tao, espadarte pescado). Finally, we have chilla-tao, " the 
great Chilla," given again as one of the names of the highest being. Here it seems 
to me that the signification " crocodile" is the original one, and thus far suitable. 
For the manner in which the first day character is delineated in Mexican and Zapotec 
picture writing [our plate LXiv, 16] shows undoubtedly the head of the crocodile 
with the movable snapping upper jaw, which is so characteristic of the animal. 

Attention is called to the apparently closely related word as given 
by Perez— mech, ixmech, " lagartija." 



214 DAY SYMBOLS OF THE MAYA YEAR [ETH.AMf.l6 

It will not be out of place here to refer to a superstition pervading 
the islands of the Pacific ocean, which seems strangely coincident with 
the conception of the physical symbol of this day. This is a mytholog- 
ical monster known in some sections by the name Taniwha, and in 
others as mol;o or mo''o. 

Dr Edward Tregear^ speaks of it as follows: 

Tauiwh.a were water monsters generally. They mostly inhabited lakes and 
streams, but sometimes the sea. Sometimes the beast was a land animal, a lizard, 
etc, but the true taniwha is a water kelpie. 

Mr Kerry Nichols,^ speaking of these monsters, saj^s : 

With the other fabulous creations of Maori mythology were the taniwJia-f or evil 
demons, mysterious monsters in the form of gigantic lizards, who were said to inhabit 
subterranean caves, the deep places of lakes and rivers, and to guard taliued dis- 
tricts. They were on the alert to upset canoes and to devour men. Indeed, these 
fabulous monsters not only entered largely into the religious superstitions, but into 
the poetry and prose of Maori tradition. 

The Hawaiian Jl/o'o or Mol-o appears, from the following statement 
by Judge Fornander, to have been applied sometimes to this mytholog- 
ical monster: 

The jl/o'o or Moko mentioned in tradition — reptiles and lizards — were of several 
kinds — the mo'o with large, sharp, glistening teeth; the talking mo'o, moo-ohlo: the 
creeping mo'o, moo-'kolo; the roving, wandering mo'o, moo-pelo; the watchful mo'o, 
moo-kaala ; the prophesying mo'o, moo-kaula ; the deadly mo'o, moo-make-a-kane. The 
Hawaiian legends frequently speak of mo'o of extraordinary size living in caverns, 
amphibious in their nature, and being the terror of the inhabitants.-' 

According to the Codex Fuen-leal, at the beginning of things the 
gods made thirteen heavens, and beneath them the primeval water, in 
which they placed a fish called cipaotU (queses como caiman). This 
marine monster brought the dirt and clay from which they made the 
earth, which, therefore, is represented in their paintings resting on the 
back of a fish. 

A similar conception is found both in Malay and Hindu mythology, 
differing somewhat in details, but always relating to some monster rep- 
tile. In the Manek Maya, one of the ancient epics of Java, Anta Boga, 
the deity presiding over the lowest region of the earth, is a dragon-like 
monster with ninety nostrils. The same conception is found also among 
other i^eoples. 

In the Tonga language moco is "a species of lizard;" in Hawaiian 
«io'o or molo is "the general name for lizards," and the same word sig- 
nifies "lizard" in Samoan ; molio-mol:o is the Xew Zealand (Maori) name 
for a small lizard. Taylor^ says that moho-titi was a "lizard god." 

It is therefore evident that a superstition regarding some reptilian 
water monster prevailed throughout the Pacific islands. It is true 
also that the Nahuatl cipactli certainly means some amphibious or 

1 Jour. Antlirop. Inst. G. 13. and I., Kovc-mluT, 1889, p. 121. 
nbiil., 18S3,p. 199. 

2 Tolynesian Rare, vol. I, pp. 7f>-77. 

■■Rev. Ricliaril Taylov. Ti'-lka-a-llaiii ; Lciiidoii, 1870. 



THOMAS] THE SECOND DAY 215 

■water animal — a swordfisli, alligator, or something of the kind, though 
exactly which is not certain — or, what is more likely, the reference was 
altogether mythical. 

It is possible, and perhaps probable, as stated above, that the Maya 
symbol of this day was taken originally from the conventional method 
of representing the female breast. Drs Seler and Schellhas appear to be 
of this opinion. But it does not necessarily follow from this that the 
character used for the name of the day has any reference to the female 
breast, as it- is more likely used in this relation for its phonetic value 
alone, m being the chief phonetic element indicated thereby. 

If the supposition herein advanced that the combination shown in 
plate LXiv, 9, denotes bread or food be correct, it is possible that the 
symbol is also sometimes used to indicate "maize," ixim or .rim, on 
account of its phonetic value. As will be shown farther on, the l-an 
symbol is not only used to denote the grain of maize and maize in the 
general sense, but it appears to denote in some cases bread or the 
tortilla. 

THE SECOI^D DAT 

Maya, ik; Tzental,- ii/Zt ; Quiche-Cakcliiquel, ik' ; Zapotec, gni, tii, Uia, laala oi haa; 

Nahuatl, ehecatl. 

The form of the symbol of this day presents a number of minor vari- 
ations, the more important of which are shown in i)late LXiv, 18-26. 
Symbol IS is the form given by Landa; 19-2-4, those found in the 
codices; 25 is from the left slab of the Palenque tablet or altar plate, 
and 26 is from the Tikal inscription. 

So far as this character can satisfactorily be interpreted, where used 
otherwise than as a day symbol, the signification appears to be wind, 
spirit, or life, whether considered' phonetic or not. As illustrations 
of its use, the following examples are presented : 

At the right side of Dres. 72c are the three characters shown in plate 
LXIV, 27, 28, and 29, which follow one another downward, as shown in the 
figure, the three forming one of the short columns of the series to 
which they belong. From the lowest, which is the il' symbol, waving 
blue lines, indicating water, extend downward to the bottom of the 
division. If these glyphs are considered ideographic and not phonetic, 
it is still i)ossible to give them a reasonable interpretation. The fall- 
ing water shows that they relate to the rain storm or tempest. The 
uppermost character, which appears to be falling over on its side, we 
may assume to be the symbol of a house or building of some kind ;' the 
dotted lines extending from its surface may well be supposed to repre- 
sent rain driven from the roof. There is, however, another possible 
interpretation of this character which appears to be consistent with 
Mexican and Central American mythology. It is that it indicates a 
house, vessel, or region of the heavens which holds the waters of the 

1 American Anthropologist, July, 1893, pp. 263-261. 



21h' DAY SYMBOLS OF THE MAYA YEAR [eth.ann.16 

upper world. Tlie turning on the side would, in this case, denote the 
act of pouring out the water in the form of rain. This supposition 
(although I am inclined to adopt the former) appears to be supported 
by the fact that this character is used in the Dresden Codex as one 
of the cloud or heaven symbols, as, for example, on plates 66 and OS. 
According to Eamirez, the Mexican wind and rain gods occupy a large 
mansion in the heavens, which is divided into four apartments, with a 
court in the middle. In this court stand four enormous vases of water, 
and an infinite number of very small slaves (the rain drops) stand 
ready to dip out the water from one or the other of these vases and 
pour it on the earth in showers.' As the lowest character in the group 
mentioned is the ik symbol, its ai^propriate rendering here is beyond 
question "wind;" therefore, as two out of the three characters, and the 
rain sign below, indicate the rain storm, we may take for granted that 
the middle character probably refers to lightning or thunder. 

Additional reasons for this interpretation are given in a previous 
paper ^ and need not be repeated here, as the only object now in view 
in leferring to them is to show that the ik symbol is there used to denote 
wind. 

In the third and fourth divisions of plate 16* Codex Troano, live per- 
sons are represented, each holding in his hand an ik symbol from which 
arises what appear to be the sprouting leaves of a plant, probably maize 
(I)late Lxiv, 30, 31). This is interpreted by Dr Seler as the heart 
just taken from the sacrificed victim, the leaf-shajje figures rei)resent- 
ing the vapor rising from the warm blood and flesh. It is unnecessary 
to give here his reasons for this belief, as the suggestion piesented 
below, although wholly different, gives to the symbol in this place sub- 
stantially the same meaning that he assigns to it, to wit, life, vitality. 
It is probable that the figure is intended to represent the germination 
of a plant — the springing forth of the blade from the seed — and that the 
ik symbol indicates plant life, or rather the spirit which the natives 
believe dwells in plants and causes them to grow. 8eler's suggestion 
that in this connection ik may be compared to kan is appropriate, but 
this comparison does not tend to the support of his theory. Take, for 
example, the sprouting kan symbols on Tro. 29b, to which he refers. 
There can be no doubt that the symbol represents the grain of maize 
from which the sprouting leaves are rising (ijlate LXiv, 32), In one 
place a bird is pulling it up; at another place a small (juadruped is 
attacking it; at another the TIaloc is planting (or perhaps replanting) 
the seed. 

In the lowest division of the same jilate (Tro. 20) aie four individuals, 
three of whom, as may be seju by studying the similar figures in the 
d i vision above, are anthropomorphic symbols of corn ; the other an earth 
01' underworld deity. One of the former holds in his hands a kan symbol, 
which is colored to signify umize; the others hold ik symbols. There 



1 Hiatoriii de los MexicauoB, aa quoted by Brinton. 

^ Aniprif.aii Aiitliro])()Iofj;ist, July, 1803. 



THOMAP] 



THE SECOND DAY 217 



are two interpretations which may be given this symbolic representa- 
tion — one, that the ik glyphs are intended to denote jjlant life, that 
■whi(;h causes plants to spring up and grow; the other, that they denote 
wind, which in that country was often destructive to growing corn. 

Very distinct reference is made in the "Eelacion de la Villa Valla- 
dolid'" to the injurious effects of winds on the maize crop. It is 
related in this report, which appears to have been of an official char- 
acter, made in 1579, that — 

From June till the middle of August it rains very liard and there are strong winds ; 
from the latter date the rains are not copious and the wind blows strongly from the 
north, which causes nuich mortality among the natives, and Spaniards as well, for 
they contract catarrh and barriya (dropsyf). This north wind destroys the maize 
crops, which form the main sustenance of both natives and Spaniards, for they use 
no other bread. 

There can be no doubt that most, if not all, of the figures on this plate 
(Tro. 29) are intended to represent the injurious and destructive agen- 
cies to which maize and other cultivated plants were subject. Birds 
and quadrupeds pull up the sprouting seed and pull down and devour 
the ripening grain; worms gnaw the roots and winds break down the 
stalks, one out of four escaping injury and giving full return to the 
planter. The latter is therefore probably the correct interpretation, 
the only difficult feature being the presence of the Earth god, which 
agrees better with the first suggestion. 

It is to be observed that the series on Tro. 29c really commences with 
the right-hand group on 30c. The figure here holds in his hand an ik 
symbol. Following this, the left group on 29c shows a bird pecking the 
corn; the next, a small quadruped tearing it down; the next, a worm 
gnawing at the root of a plant; and the fourth, or right-hand group, a 
corn figure holding a kan symbol, indicating the mature grain, the 
uninjured portion of the crop. It would therefore appear that the ik 
symbol in this series denotes wind. 

As additional proof that the symbol is used to indicate "wind," ref- 
erence is made to Tro. 24a. Here the long-nose Rain god, or Maya 
Tlaloc, is seen amidst the storm, clothed in black and bearing on his 
arm a shield on which are two ik symbols (plate lxiv, 33), doubtless 
indicative of the fierceness of the tempest. In front of him is the Corn 
god, bending beneath the pouring rain. On plate 25, same codex, lower 
division, the storm is again symbolized, and the ik symbol is present 
here also. 

It seems from these facts to be quite certain that the value of the 
symbol in the codices, so far as it can be satisfactorily determined, 
corresponds in signification with the Maya name. 

Referring again to Dr Seler's theory that the plant-like figures on 
Tro. 15*, 16* indicate the freshly extracted heart and the vapor arising 
therefrom, the following additional items are noted : He says that in 
the text the scene below, or at least these sprouting-plant figures, 

' Cong. Inter, des American] stes, A.cte8 de la Cuarta Reunion, Madrid, 1881, torn 2, pp. 173-174. 



218 DAY SYMBOLS OF THE MAYA YEAR [eth.axn.16 

are expressed by hieroglyphs 27-20, plate Lxviii. His comparison 
with the so-called heart figures from the Mexican codices can scarcely 
he regarded as convincing, for there is hardly any resemblance. More- 
over, he omits to furnish an explanation, on his theory, of the fact that 
some of these rising "vapors" are crowned with blossoms or fruit (plate 
LXIV, 31). 

1 thmk it quite probable that Dr Seler, although not accepting the 
theory of phoneticisin, has been iutlueuced to some extent by the form 
of the right hand character of the glyph shown in plate lxyiii, 27. 
This is much like Landa's o, and ol in Maya denotes "heart, etc." 

According to Brasseur, oloh signifies "a germ" and "to germinate;" 
holnl also has about the same meaning. This furnishes a consistent 
and appropriate explanation of the figures, and gives at the same time 
the phonetic value of the glyph. I have not determined the prefix 
satisfactorily, but presume it is some word having cW or fe' as its chief 
phonetic element, which signifies "little," "plant," or something 
similar. 

I have not determined the other symbols to which Seler alludes in 
this connection, but some of them, as may be seen by comparison with 
other passages, do not have si^ecial reference to the i)lant-like figures. 

Whether tbe little sharp-corner square seen in the upper right-hand 
character of the compound symbols shown in plate lxvi, 28 and 55, and 
others of similar form, are to be takeft as i/. glyphs is yet an undecided 
question. Dr Seler appears to have excluded them from this category 
in his paper, so frequently referred to, though he subsequently brings 
them into this relation. But in these places he gives the glyph the 
signification "fire" or "flame." It is possible that in some of the cases 
to which he refers he is correct, as. for example, in regard to the figure 
shown in plate lxviii, 30, from Dres. 25, where it is in the midst of the 
blaze. If so, the word equivalent must be leak, as it is seemingly a 
variant of //.•, and hence may be supposed to have the Ic sound. This 
will agree with his interpretation of plate lxvi, 29, by Idnichkakmo; 
but in this case we must give ich as the value of the so-called hen 
symbol. This, however, is not so very objectionable, as there are other 
places where the chief phonetic element of the hen glyph appears to 
be i. It Is also to be remembered that it is much like Landa's i. It is 
likewise true, as will hereafter be shown, that the value ben does not 
appear to hold good where it occurs in combination with other symbols. 
However, until a satisfiictory rendering of this little four-corner il- ( ?) 
symbol in some other place than the fire is found, I am hardly prepai-ed 
to give full acceptance to Dr Seler's supposition. 

The Zapotec names are somewhat diflicult to bring into harmony 
with the others. Dr Brinton's solution is as follows: 

In that tongue we have nii, :iir. wind; rliiir, breath; wbicU we may bring; iuto 
relation with iini ; ami we find giiiicliii; winil-auil- water clouil (uiilie cou vient y 
agua). Dr Seler prefers to derive gui from ^iiii, tire, flame, the notion of which is 
often associated with wind. 



THOMAB] THE SECOND DAY 219 

It was probably this uotiou and the fact that the little four-coruer 
iJi ( 1) symbol is sometimes seen in the flame, which caused this authority 
to believe the symbol denotes "Are," "flame." In the manuscript 
Zapotec vocabulary by E. A. Fuller, "wind" is bii. 

Dr Briuton thinks that ni is the radical of 7iici, to grow, increase, 
gain life. He says : 

Laa, or laala, is a word of many meanings, as Tvarrath, heat, reason, or intelli- 
gence. The sense common to all these expressions seems to he that of life, vitality. 

The form of the Mexican symbol for the day Ehecatl (wind), shown in 
plate LXiv, 34, and also of the mouths of the female figures on plates 26 
and 28, Troano Codex, which are emblematic of the storm, appear to 
be taken from the bird bill. The bird, as is well known, is a wind 
symbol with many peoples. It has been so esteemed among several 
tribes of American Indians, and also by peoples of the Old World. 
As nil or ni signifies "nose, beak, point" in Maya and several cognate 
dialects, is it not possible that in this is to be found an explanation of 
the second Zapotec name! In this case, however, we must assume 
that the term is borrowed, as in this language xi or .He is the term for 
"nose." I notice, however, that the name for bird is given as vignini 
and ])i(juiini. li pi [vi) is a prefix, as seems probable from the word 
for "hen," guitli, then we have some ground for believing that the 
first Zapotec name has the same fundamental idea as the Mexican 
symbol. 

It therefore would seem that it is not difficult to understand the 
origin of the Mexican symbol. Examining plate 10, Borgian Codex, 
which appears to represent the home of the winds, we see that, though 
mostly furnished with human bodies, they have bird claws as well as 
bills. But the origin of the Maya symbol is more difficult to account 
for, Dr Seler remarks: 

It is difficult to determine the original idea of this character. Figure 210 [crar 
plate LXIV, 24] and the forms on the reliefs — if we have correctly interpreted these — 
lead us to think that the wind cross, or the figure of the Tail resulting from it, was 
the origin of the character. Hov/ever, the forms of the Cod. Tro. are not easily 
reconciled with this. 

Dr Brinton' asserts, without heeding Dr Seler's caution, that it is the 
sign of the four directions or four winds — the wind cross — evidently 
alluding to the sharp-corner square seen in our plate LXVI, 28. But 
he .seems to have overlooked the fact that it is never thus represented 
in the day symbol. Moreover, no satisfactory proof has been presented 
showing that this form has this signification. Seler gives it in some 
places, as above stated, the signification "fire," "flame;" and if his 
interpretation of plate lxvi, 29 by Kinlch-lahmo be correct, as Brinton 
seems to think it is, his interpretations are consistent. However, Seler's 
assertion that "the forms of the Cod. Tro. are not easily reconciled with 
this" must be admitted. In the codices this glyph, as this author 

'Primer of Mayan Hieroglyphics, p. 115. 



220 DAY SYMBOLS OF THE MAYA YEAR [eth.anx.16 

reniai'ks, '• rather brings to mind tbe idea of bangiug," often resembling 
a buiicli of grapes. 

1 take for granted the symbol, when standing for the day, is not 
l^ictorial or ideographic, but is adopted for its sound value. If this 
supposition be correct, then it must be a conventional representation 
of something the Maya name of which is /fc or that has substantially 
this ])honetic value. The form of the Mexican symbol, as above indi- 
cated, shows that in selecting it reference was had to the bird bill, to 
which possibly may have been added the idea of blowing forcibly from 
the mouth, a common method of indicating wind. (See for example the 
bird-mouth female, Tro. 2ob, where the Ih symbol is present.) But 
it seems impossible to find in the symbol any reference to the bird, 
bird bill, or the act of blowing, or in fact anything indicating, even by 
a conventionalized figure, wind, air, spirit, or breath. Hence it is 
reasonable to conclude that it has been selected only because of the 
resemblance in sound of the thing it represents to the name II: I 
would be inclined to believe that the most usual form is the represen- 
tation of a tooth or two teeth, the name being used for its phonetic 
value only, but for the very troublesome fact that I can find no name 
for tooth in Maya to sustain this view. If we could suppose it to be a 
conventionalized ideogram of an insect, we would obtain the desired 
sound, as Perez explains ikel by "bicho, insecto, polilla, gorgojo." 
It must, however, be confessed that none of these suggestions are 
satisfactory. 

The following additional references to the bird as a symbol of the 
wind are appropriate at this point. 

Not only is the day Ehecatl represented in the Mexican codices by a 
bird's head, but we see a bird perched upon a tree at each of the cardinal 
points on plate 44 of the Fejervary Codex. Birds are also perched ou 
three of the four trees representing the cardinal points on plate 05 of 
the Vatican Codes. 

In speaking of the myths of the ^Nluyscas, Dr Brintou' says: 

III the cosmogouical mytbs of the Muyscas, this [alliuling to a certain name] -n-as 
the home or source of light, and was a name applied to the demiurgic force. In 
that mysterious dwelling, so their account rau, light was shut ui) and the vrorld lay 
iu primeval gloom.- At a certain time the light mauifested itself, and the dawn of 
the fiist morning appeared, the light being carried to tbe four quarters of the earth 
by great black birds, who blew the air and winds from their beaks. 

The .Javanese also assigned a bird to each of the cardinal points, 
doubtless with substantially the same mythological concept. 

Commenting on a passage of the Popol Vuh, iu which the name Voc 
is mentioned, the same author- says: 

The uaiup Toe is that of a species of bird (t'akchiquel Valx-ii), Goto describes it as 
having green plumage, and a very large and curved bill, apparently a kind of parrot. 
Elsewhere iu the myth (page 70) it is said to be the messenger of Huralvan, resting 
neither iu the heaven nor iu tlie underworld, but iu a iiiouient tlyiug to the sky, to 
Hurakan, who dwells there. 



' American Hero Myths, p, 222. 

^Xanies of tbe Gods in Kiche ilytb8. p. 22. 



THOMAS] THE THIRD DAY 221 

This is unquestionably the wind symbolized as a bird. The name for 
wind in Malay is bayu, and Vayti is a Wind god in Hindu mythology. 
Garud, the Bird deity of the Hindu Pantheon, who plays such an 
important role in the Mahabharata, and is so frequently termed therein 
"the foremost ranger of the skies," is apparently the Storm god, the 
equivalent of the Maya Hurtdian. 

We may remark incidentally that a curious coincidence is found in 
the fact that there appears to be a relation between the wind and 
monkeys in the mythology both of the Hindu and of the natives of 
Central America, or at least of Mexico. Hauuman, the Monkey god, 
who plays such an important part in the Kamayaua, was the son of 
Pavana, the chief Wind deity. According to Brasseur, in his introduc- 
tory essay to the Popol Vuh, it is stated in the Oodex Chimalijopoca 
that the men were, on a day Ehecatl, changed by the wind into monkeys. 
On what peculiar mythological conception this idea is based I am 
unable to state. 

THE THIED DAT 

Maya, oi-fra?; Tzental, votait ; Quiche-Cakchiquel, alhal ; Zsti>otec, guela; Nahuatlj 

calll. 

The form of the Maya character as given by Landa is shown in plate 
LXiv, 35; those usually found in the codices are presented in iigures 36 
and 37 of the same plate. A slight variation which sometimes occurs 
in the Dresden Codex is given in plate lxiv, 38. In figure 39 of this 
plate circular dots take the place of the teeth. In another variant, 
shown in figure 40, there is a row of dots immediately below the broken 
cross line. The forms shown in figures il and 42 are from the inscrip- 
tions. As will be seen by comparing figures 36 and 38 with plate LXV, 
64, this glyph, in some of its forms, resembles somewhat closely the 
chuen symbol, but is generally readily distinguished from it by the wavy 
line across the face and the absence of the little divided oblong at the 
top, which is mostly present in the chuen symbol. The lower triangle 
is usually sharp and extends to the top in the alchal symbol, while that 
in the chuen glyph is broad or rounded and does not extend to the top. 

The signification of the Maya and Cakchiquel names, and also of the 
Zapotec, is "night" or "darkness." The Tzental name is that of a cele- 
brated hero, which, according to Dr Brinton, is derived from the Tzental 
word uotan, "heart" or "breast." This explanation is accepted by Seler, 
as Bishop NuQez de la Vega, the principal authority regarding this 
mythological personage, says that "in every province he was held to be 
the heart of the village." Dr Seler also adds that " ' heart of the village' 
is in Mexican called tepeyollotl, and that is the name of the deity of the 
third day character, calli^' (plate lxiv, 46). 

The Mexican name calli signifies house. The method by which Dr 
Brinton brings this and the Tzental names into harmony with the idea 
of darkness or night is as follows : 

The lionse is that which is -within, is dark, shuts out the light, etc. Possibly the 
derivation was symbolic. Votau was called "the heart of the nation," and at 



222 DAY SYMBOLS OF THE MAYA YEAR [eth.ann.16 

Tlazoaloyan, in Soconusco, lie constructeil, Ijy breathing or blowing, a " dark house," 
in which he concealed the sacred objects of his cult. In this myth we tind an 
unequivocal connection of the idea of "darkness" and "house."' 

Dr Seler's explanation is substantially tlie same; lie differs some- 
what, however, from Dr Brinton iu regard to the derivation of the 
word votan (or uotan), as he obtains it from the Maya ol, vol, "heart, 
siial, will, etc," and tan, "in the midst," also "surface, level, extent, 
front." He concludes, therefore, if mo signifies heart, that votan denotes 
"the inmost heart" or "heart of the expanse." It is proper, however, 
to call attention to the fact that Dr Brintou's derivation of the name 
in bis "American Hero Myths" is slightly different from that given in 
his "Native Calendar," above mentioned. In the former he says votan 
"is from the pure Maya root word tan, which means j)rimarily ' the 
breast,' or that which is in the front or in the middle of the body ; with the 
possessive j^reflx it becomes utan. In Tzental this word means both 
'breast' and 'heart.'" It must be admitted that these explanations 
are apparently somewhat strained, yet it is possible they are substan- 
tially correct, as they appear to receive some support from the figures 
in the Mexican codices. 

Plate 75 of the Borgian Codex, which is in fact the lower part of the 
figure on iilate 76, heretofore alluded to, although having reference to 
the underworld, appears to be in part a delineation of night. The 
large black figure probably represents night, the smaller star like 
figures denoting stars, and the large one the night sun, or moon. The 
house iu the lower right-hand corner, with the black lining, is the house 
of darkness. The wind symbol above the roof indicates relationship 
with the winds. Dr Seler interi^rets these star- like figures as sun sym- 
bols, but the number found together on this plate forbids the supposi- 
tion that they represent suns. Moreover, the association with the dark 
figure renders it probable that they are here used to denote stars. 

There is, however, a lack in these explanations of a connecting link, 
which seems necessary to render them entirely satisfactory. The name 
appears to be intimately associated with that for serpent; or perhaps it 
would be more correct to say that this mythological personage appears 
to be intimately connected in some way with the serpent. The title of 
the Tzental manuscript containing the myth was, according to Cabrera, 
"Proof that I am a Chan," which signifies "serpent." His chief city was 
Kachan, "the house of the serpent;" his treasure house was a cavern. 
Simply designating him by "the heart of the nation," "heart of the 
village," does not apjjear to furnish a full explanation of his attributes 
or characteristics. 

As the symbol of this day is frequently connected with cloud and 
rain-storm series, as in Tro. 2.'5a, where it appears to be that from which 
rain is falling, its signification in these places would appear to be 
"cloud," which carries with it the idea of shade, shadow, and darkness. 
This being true, the most likely supposition in regard to the origin of 
the symbol is, that it was designed to represent the cloud breaking into 
drops and falling as rain — in other words, the weeping cloud. Such 



THOMAS] THE THIRD DAY 223 

appears beyond question to be its signification in Tro. 25a and in other 
places in the same and other codices. This supposition is also consistent 
with the fact that some of the symbols, especially those of the iuscrip 
tious (plate LXiv, 42), have dots along the broken line, which may indi- 
cate the raindrops into which the cloud is breaking. I am therefore not 
inclined to accept Dr Seler's supposition that it is intended to repre- 
sent the opening to a cavern, after the conventional method adopted by 
■the Mexican artists. It is improbable, though not impossible, that the 
older system may have adopted some features from the younger. 
Moreover, this supposition ou the part of Dr Seler is in direct conflict 
with his statement in the immediately preceding paragraph. He says : 

It is to be observed as ajiplying chiefly to the manuscripts aud the reliefs, that 
the two side points which project like teeth from the inner circle of the character 
could in nowise have signified teeth. Such an interpretation is contradicted by the 
occasional change of their position [plate LXiv, 47] and the fact that they also 
appear now and then exactly like eyes [plate LXiv, 39]. 

Now the Mexican cavern symbol, as shown in his figures and as 
given in Peiiafiel's "Ifombres Geograficos," appears to be the open ser- 
pent mouth with teeth and fangs. It is therefore more probable that 
the symbol was derived as above indicated. Among the Indian picto- 
graplis given by Colonel Mallery ^ as rei^reseutiug clouds are those shown 
in plate LXiv, 43 aud 44. An Ojibwa cloud symbol ^ is shown in plate 
LXIV, 45, in which the circular outline denotesthe sky. It seems quite 
likely that the Maya symbol is intended to convey precisely the same 
idea. Ou the left (bottom) of plate 70, Borgian Codex, is a curved or 
arch-like figure somewhat on the same order as those given. It appears 
to represent the sky — but darkened sky, indicating night or obscurity. 
On its upper surface are nine heads, which probably signify the "Nine 
Lords of the Night." Below it is a black figure. On each side are 
two figures, the color of the four differing — one blue, another yellow, 
another black, and the other red. These are probably the regents of 
the cardinal points. 

If this supi)osition be correct, the symbol is purely ideographic and 
not i^honeticor ikouomatic: but this does not forbid the idea that when 
used in other combinations it is used phonetically to give the chief 
sound element of the word indicated by the ideograph. Dr Seler 
claims, as corroborative of his supposition, that " all symbols which 
are combined with the name of the third character are to be fully 
explained through the word ' cavern.'" But it is far more likely that 
this (so far as it holds good) is due to the fact that the symbol is used 
because of its j)honetic value or its chief j)houetic element, ak, which 
is the same as the chief element of the Maya name for cavern — actun, 
actan, aktan (Henderson, MS. Lexicon). 

If this supposition be correct, it may furnish a clue to the name of the 
deity whose symbol is shown in plate lxiv, 48. Here the left-hand 



I Fourth Anu. Rep. Hur. Eth. (1882-8:l|. p. 238. 

'i Schoolcraft, "luchaii Tribes," etc, vol. i, pi. 51, No. 10, p. 360. 



224 DAY SYMBOLS OF THE MAYA YEAR [eth.ann.16 

chiiracter is the alcbal symbol (tliough not complete) surrouuded by a cir- 
cle of dots. This circle, Dr Seler contends, often indicates flames which 
consume the object it surrounds, or light which emauales from that 
object. If the whole is but a simple ideogram, it mustbe taken, as a whole, 
as indicating a particular mythological jterconage; otherwise itis in part 
phonetic, or given after the Mexican rebus method of denoting names. 
If not a simple ideogram, this prefix is most probably used in some 
sense phonetically with reference chiefly to the A; sound. The circle of 
dots is used here probably to indicate the vowel sound ii or o. But 
in making this suggestion I do not by any means intend to suggest 
that the Maya scribes had reached that stage of advancement where 
they could indicate each sound by a character. All I wish to assert is 
that I iiiid in numerous cases characters accompanied by this circle of 
dots where the proper interpretation appears to be a word having as 
its prominent vowel element u or o. Hence the inference that there is 
some relation between this circle and these vowel sounds — this and 
nothing more. 

In Dres. 10c is the symbol shown in plate lxiv, 49. This, as I have 
shown elsewhere,' represents the Icukuitz or Quetzal figured below the 
text. Here are encircling lines of dots, and in the Maya name the xi 
sound repeated; and here also is Landa's leu. In Dres. 47c the symbol 
for the month Mol is given as shown in plate lxiv, 50. Here again is 
seen the circle of dots, and the vowel appears to hold good in other 
places. We see it in Landa's first 0. It will also assist ut in giving at 
least a consistent interpretation to the strange character shown in plate 
LXIV, 51, which occurs repeatedly on plate 19 of the Tro. Codex. In the 
pictures below are individuals apparently, and as interj^reted by most 
authorities, engaged in grinding paint or other substance or in making 
fire. The right half of the glyph, including the circle of dots and cross- 
hatching might, according to the value heretofore given these elements, 
be rendered by huck, "to rub, grind, pound, pulverize;" which certaiuly 
agrees with the interpretation usually given the pictures below. Pos- 
sibly the whole glyph maybe interpreted by cecdhuchah, "to triturate." 
While this, so far as it relates to the left portion of the glyph, is a 
mere suggestion, it agrees with the fact tliat the ornamented or cross- 
barred border is found in the symbol for Gib, and the three dots with 
Landa's e.^ 

'American Anthropulogi.st, July, 1893, pp. 258-2.5!). 

■I)r Brinton (Primer, etc, p. 91) explains it as tlic symbol of a ilruui. He remarks that "in a more 
higlily conventionalized form we tiurt them in the Cod. Troano thus [giving plate LXIV, 51], which has 
heeu explained by Pousse, Thomas, and others as making fire or as grinding paint. It is obviously 
the dzacatan, what I have called the 'pottery decoration' around the tiguros, showing that the body 
of the drum was earthenware." Yet (p. 120 and iig. 75) Dr. Brinton explains this identical group or 
paragraph as a rcpresentatiou of the process of making hre from the friction of two pieces ol" wood. 
It seems to meclear that this glyph represents something in the picture, and not the personage, as there 
is a special glyjih for this. A comparison of the groups in the two divisions of tins plate {Tro. 19) and 
plates 5 and C b of the Dresden Codex shows that the glyph refers to the work or action indicated by 
the pictures. That it refers to something in or indicated bj' the pictures, and that no drum is figured, 
will, I think, he admitted by most students of those codices. 



THOMAS] THE THIRD DAT 225 

lu Tro. 11* d is the character shown in plate LXiv, 52. As the right 
portion is the upper part of the sj^mbol for f-/iiA-i», •' west" (see plate LXiv, 
53), its phonetic value may be a derivative of Imch, huchnahi, Icuchah, 
"to spin, to draw out into threads." Henderson gives ehuch as an 
equivalent. As the subfix in plate lxiv, 48, is the character I have 
usually interiireted by u, this would give us some of the elements of the 
name Kul;ulcan and not Itzamna, as Seler and Schellhas suppose. Pos- 
sibly, however, the deity represented may be Baldum-Chaum, the god 
adored at Ti-ho and usually considered, though without apparent justi- 
fication, as the Maya Priapus. 

The somewhat similar character, plate lxiv, o.j, from Tro. lS*c, which 
Dr Seler considers synonymous, is i^robably essentially distinct, as it 
bears a somewhat stronger resemblance to the vliuen than to the alihal 
symbol. In character 5i, xilate lxiv, from Dres. 17b, which denotes the 
vulture or rapacious bird figured below the text, it probably indicates 
the c sound, as the most reasonable interpretation of the symbol is 
hchom, "the sopilote" (Perez), or hchuy, "a hawk or eagle." If the 
character shown in plate lxiv, 54, is intended to indicate the bird figured 
below, and is neither of those mentioned, it is probably one the name of 
which begins with ch. 

The symbol of the month Zoo [Tzoz or Zotz) also contains this sup- 
posed alchal glyph, but in the varied form last above mentioned, which, 
as we have said, bears a strong resemblance to the clmeii symbol. This, 
as will be seen by comparing, bears a very close resemblance to glyph 
lxiv, 54. If phonetic, we must assume that the ch (if the intei-pretation 
of the former be correct) has been hardened to z or tz} 

The same character is also found in the symbol for the month Xul 
(see plate lxiv, 56, from Dres. 49c). As Dr Seler refuses to accept the 
theory that tlje characters are either xihonetic or ikonomatic, he 
concludes, in the following words, that resemblance in the forms of the 
symbols indicates relationship in the subject-matter: 

Xul signifies the end, the point; xiiuhd, to end; xtilali, xulezah, to bring to an 
end; xului (that with which anything ends), horns, or he who has horns, the devil; 
xiilHl, jests, tricks, deviltry. We see, therefore, that this word contains doubtless a 
reference to something nnholy, uncanny, demoniac. To the Central Americans the 
bat was not merely a nocturnal animal. The Popol-Vuh speaks of a Zo'tzi-ha, "bat 
house," one of the five regions of the underworld. There dwells the Cama-zo'tz, 
" the death-bat," the great beast that brings death to all who approach it, and also 
bites off the head of Hunapu. 

Instead of having to surmise this fancied relation, I think the expla- 
nation is to be found in the fact that similarity in the form of the glyph 
is indicative of a similarity in the sounds of the words represented. 
Here the ch becomes w (sh). 

Dr Seler also calls attention in this connection to the animal figures 
in Dres. 36a and elsewhere, which are "represented as plunging down 

'Dr Brinton (Primer, p. 117) errs in regarding the superfix to this glyph as the kin of sun symbol. 
16 ETH ]5 



226 DAY SYMBOLS OF THE MAYA YEAK [ETH.Aira-.l6 

from lieaveii witli torches in their jiaws, and Are also issuing from the 
tassel like euds of their tails, which doubtless deuote the liglitniiig, 
the death-dealing servant of the Chac." By the mention of this last 
word — chac — Dr Seler has shown that correct reasoning by a different 
line leads to precisely the same result as that which appeals to the pho- 
netic or ikonomatic character of the symbol. Here again the ch sound 
a2)pears as the chief element of the character. The rain or field deities, 
the chacs, are usually represented in the codices as dog or panther like 
animals; and chuac, "the tempest,'' and, according to Henderson, cJictc 
also, signifies lightning. But the relation of figures and i^honetic 
value includes also the animal; chacbolay, "a savage tiger, a j^oung 
lion" (Perez); cliachoay, "a leopard" (Henderson); chacoh, "a leopard;" 
cJiacel-el, "a tiger, jaguar;" chac-ikal, "the storm, the tempest." The 
similar figures in Tro. 32c probably symbolize the dry burning season 
which Inarches and withers the corn. The word is probably choco^ 
chocou, or some related form. 

THE FOURTH BAY 

Maya, kan or lanan; Tzeutal, ghanan; Qiiiclie-Cakcliiciuel, A'ai (k'ate, k'atic, gain); 
Zapotec, guaclie or giieche; Nahuatl, caetzpaUin. 

The Maya symbol of this day is subject to but few and slight varia- 
tions. The principal forms are shown in plates LXiv, 57, to Lxv, 3. 
That given by Lauda is presented in plate LXiv, 57. The forms in the 
codices are shown in plates lxiv, 58; lxv, 1, 2, 3, that with the eye 
(LXV, 3) being the usual form given in Peresianus; lxv, 4 represents 
it a.s found on the right slab of the Palenque tablet. 

The significations of the Maya word l-an are various, as " yellow," 
"rope," " hamac," etc, and, according to Dr Brinton, the Tzental (jhanan 
is the same word under a slightly different form. However, he con- 
tends that the original sense is to be found in the Cakchiquel word 
Van., as given by Guzman (in a manuscript Avorli in his ijossession), who 
says it is the name applied to the female iguana, or tree lizard. This, 
it is true, brings the signification into close correspondence with that 
of the Xahuatl term, but it is more than probable that the Maya and 
Tzental terms were in use before the application mentioned by Guzman 
was made by the Cakchiquel. It is noticeable, however, that in the 
list from Taylor's "Te-Ika-a-Maui,"i5resented in the appendix, "lizards" 
are given as symbolic of one of the New Zealand days. 

This interpretation, however, savors too much of an effort to bring 
the signification into harmony with the Mexican name. Moreover, it 
is difficult to explain the iise of the Maya symbol on this theory, as 
it is undoubtedly frequently employed to denote the grain of maize. 
For example, it rejiresents the seed Irom which a corn plant is spring- 
ing, as on Tro. 29b (see plate lxiv, 32) ; and one figure in the same divi- 
sion represents a bird plucking it nj), while another shows some small 
quadruped seizing it. It is also frequently represented in all the codices 



BUREAU OF AMERICAN ETHNOLOGY 



SIXTEENTH ANNUAL REPORT PL. LXV 




COPIES OF GLYPHS FROM THE CODICES 



THOMASJ THE FOURTH DAY 227 

as on a platter or vessel placed as an offering to some deity, and is often 
given a yellowish tint in these places. That the plant which arises 
from the symbol in these instances is the maize stalk is admitted by 
Drs Schellhas and Seler, although they do not seem to recognize the 
fact that the symbol I'epreseuts the grain of maize which gives birth to 
the stalk. However, Dr Seler, in his subsequent paper above referred 
to, concludes that it refers to the seed, dropping his former interpreta- 
tion. Both seem to recognize the whole glyph as a symbol of the stalk. 
Concerning this, Dr Seler says : 

Indeed, we see in Cod. Mendoza tlie maize slioot employed to express the word acatl, 
"reed." I believe that the character Ian repeats the Jlexican idea, the maize stalk. 
This explains for us the reason Avhy the character lean, as aliove jiointed out, always 
appears among the sacrifices. 

I fail to understand why this authority applies the symbol to the 
"stalk," when it is the fruit, the ear, the grain, which furni.shes food, 
and may therefore be very properly used as the symbol of food. 

In plate lxt, 5, is presented a copy of one of these corn offerings as 
found on Tro. 9*b. As the vessel containing the offering ai)pears to 
be a vase, pot, or olla, it seems imi^robable that the ottering it contains 
should consist of maize stalks. It is true, however, that instances 
occur, as on plates 21-23, Troano, where the stalk rises from the Jean 
symbols contained in a vessel, but these are evidently given in a figura- 
tive sense, as the vessel rests on a serpent. But even here there is 
evidence that the symbol denotes the grain or ear, and not the stalk, 
as in the lower right-hand corner of plate 21 a human figure is repre- 
sented as feeding a bird with the symbol, which can not be construed 
in this instance as representing the stalk.' 

Ximenes, who gives the Cabchiquel name as cat, says it refers to a 
net used for carrying maize, but means "lizard." Dr Seler, referring to 
this statement, says he strongly suspects that "the Mexican equivalent 
of this character has furnished him with this interpretation." He adds 
further that, in his opinion, "it has no connection with the Maya root 
Mn, Icaan, 'rope,' 'cord,' 'mat-cord,' and Ian — Quiche-Cakchiquel, I'an 
(gan) — 'yellow.'" He believes the Maya term is derived from laanan, 
Icanan, which signifies "to be supei'fluous," "overflow," "to abound." 

Dr Brinton thinks that the Zapotec guache, translated by Seler "frog 
or toad," is more likely a variant of gurache or gorache, "iguana." 

It is apparent from these widely different opinions that the significa- 
tion of none of the names, save that of the Mexican calendar — cuetz- 
pallin, "lizard" — has been satisfactorily determined. 

'Br Brinton (Primer, p. 110) stiys the object represented by this symbol is "a polished stone, shell 
pendant, or bead." This authority considers the dot or eye in the upper part as a perforation by which 
it was strung on a cord. If this be true, it is strange that wo see thera nowhere in the codices strung 
on strings, though necklaces are frequently represented ; and that we do see them piled up in vessels, 
see thera putting forth shoots and leaves, and see birds and quadrupeds devouring them. Dr Brinton 
himself (p. 123, E. No. 29) gives one of these sprouting kan .symbols, which he says " is a picture of the 
maize plant from Cod. Tro., p. 29." That it is not used ikonomatically here is evident, as jtan in Maya 
is not a name for maize or grain of maize. 



228 DAY SYMBOLS OF THE MAYA YEAR [eth,ann.16 

In attempting to ascertain tlie signification of the names of the day, 
exclusive of tlie Mexican calendar, it is best to exclude from considera- 
tion at first the signification of the latter, and allow it to have no influ- 
ence in arriving at a conclusion. The attempt by Dr Brinton to force 
agreement with the latter appears to be unsatisfactory. 

I am inclined to agree with Dr Seler that the Maya symbol for the day 
lean and the Mexican symbol for tecpatl, "flint," are based on the same 
fundamental concept, if the flint like symbols on i)late 12 of the Bor- 
gian Codex, one of which is shown in jilate Lxv, 6, are tecpatl figures; 
of this, however, there is considerable doubt. Seler's opinion is based 
on those of this type. There can be no doubt that here this spindle- 
shape figure represents the shooting plant, the central stock or stem, 
or, what is far more likely, the seed which gives birth to the plant. 
Although they occupy the position of the stock or stem, yet from the 
form, the fact that some of them have the eye, and that from them the 
roots stretch downward, I am inclined to believe they are intended to 
denote the seed. The lean symbol, as above sta^'ed, is also represented 
in the codices as that which gives birth to the plant, as that from which 
the sprouting plant springs. It is probable, therefore, that it was 
originally taken from the grain of maize, which it fairly represents. 

'Now it is well known that "yellow" is one of the j^rimary meanings 
of Aa«, and that the word is closely associated with fruit, the "yellow"' 
referring in a large degree to the ripening fruit, especially of the maize 
plant. According to Henderson one signification of /.•«» is "ripe, as 
fruit, timber," and, according to Perez, l-anlcanll is "sazon en [que] las 
frutas, aunque no esten maduras por estar las mas tomando el color 
amarillo." In Oakchiquel kan (gan) signifies "yellow, ripe, rich." 
According to Otto Stoll, vuioh (or vuacli), which is almost identical with 
the Zapotec name of the day, is the word for "fruit" in several ot the 
Maya dialects. According to the vocabulary of Cordova, as given by 
Ternaux-Compans, "yellow" in Zapotec is nagache, and in Fuller's MS. 
Vocabulary it is nagufclii, the na being a prefix signifying "thing." 
The anonymous author, however, writes it hrechii. We also notice that 
"gold" in this language is yache, probably referring to the color, It is 
likely, therefore, that the Zapotec name of this daysignifies "yellow, 
riiie, mature," referring to fruits, especially maize. 

When maize was introduced into New Zealand it was named Jcanga, 
probably after the Malay tangl-ai, the name for an "ear of corn." The 
Meztitlan name of the day is XUotl, "an ear of corn," or " a young maize 
shoot." These facts seem to show that the symbol has some reference 
to maize, and tend to confirm the view expressed above, that tlie com- 
pound symbol shown in plate lxiv, 9, denotes "maize bread." The 
presence of the lean character in the symbol of the month Cumhu or 
Cmnliu or Eumlcu (plate lxv, 7) is difficult to exi^lain on the theory that 
it retains here the signification given it as the symbol of the day Kan, 
whether considered ideographic or phonetic, unless we suppose the 



THOMAS] THE FIFTH DAY 229 

name is incomplete and should have lean added to it. I am somewhat 
disjiosed to believe that it is sometimes used alone to denote bread, and 
is then to be interpreted by uah. Take, for example, the figure in Tro. 
30d. Here -we see a dog seated on a l^an symbol, with the same symbol 
taking the place of the eye. As j(;e/c is dog in Maya and pecuah the 
tortilla or bread of maize, and the compound glyph in jjlate lxiv, 9, is 
iu the text, this may be au instance of the true rebus method of repi-e- 
seuting a "word. Auother instance of a similar character will be given 
under the day Gahan. Possibly the l<an glyph in the month symbol 
may have there the signification iiah. 

The fact must be borne in mind that this character, as before stated, 
is often, and perhaps most frequently, used, except where it indicates 
the day, merely as the symbol of corn or maize. As an example, take 
the compound character shown in plate Lxv, 8, from Tro. 33c. In the 
picture under the text is the Corn god represented with the dead eye and 
bound with cords; above his head is a dog-like animal bearing burning 
torches. This representation, taken in connection with what is seen 
in the other divisions of the i^late, appears, as heretofore stated, to 
denote the burning drought of summer, which is destroying the maize 
croj). As the right portion of the compound character is the cimi 
symbol, probably representing death, the whole character very likely 
indicates the dying corn. I have not found any combination where 
the rendering of the symbol by l-an proves satisfactory. In fact, with 
the exception of the kan-imix combination heretofore mentioned, l-an is 
very seldom combined with other glyphs, there being only some two or 
three in the Tro. Cod., and three or four iu the Cortesian Codex. It 
appears, however, a number of times in combination in the Dresden 
Codex, but as yet I am unable to interpret any of them satisfactorily. 

THE FIFTH DAY 

Maya, cliicclian ; Tzeutal, ahagk ; Quiche-Cakcbiquel, cati ; Zapotec, ci, ziie or gnii; 

Nahuatl, cohiiatl. 

The forms in which the symbol of this day appears are various and 
sometimes widely divergent. The iirinciiial ones are shown in plates 
Lxv, 9 to 20. The form given by Lauda is seen at 9; that most com- 
mon in the Codex Tro. at 10. Other forms which freciueutly occur 
are shown at 11-13 ; those shown at 14-16 are from the Troano Codex. 
Some unusual forms which vary widely from the typical glyph are given 
at 17-20. 

The change of a symbol to the face form, as seen iu this instance at 
LXT, 15-16, does not aj)j)ear to have any significance. The chief element 
of this character is the circular spot in the right portion, usually bor- 
dered by a double line and little square blocks, with the interior 
generally crosshatched. As the crosshatching is also found in the 
symbol for the month Pajc (plate lxv, 22), it is probable, if phonetic, 
that this characteristic denotes the oc (sh) or ch sound. As a similar 



230 DAY SYMBOLS OF THE MAYA YEAR [eth.ann.16 

marking is frequently ijresent on the serpent figures in the codices 
(plate Lxv, 23), it is possible that its signification is chan, "serpent," or 
it may refer to some real or mythological characteristic. 

The siguitication of the names of this day, except that of the ZSTahuatl 
calendar — cohuatl, " serpent" — appears to be uncertain. Perez says the 
word chicchan can be explained only by considering it to be incorrectly 
written for chichan, " little." Henderson in his lexicon writes it ch ichan, 
and gives as the meaning of the word, "new, young, as chichan t(, the 
new moon." Dr Seler first suggested that the first part of the name 
might be derived from the root chi, chii, "mouth, to bite," and hence 
that the signification might be "the biting serpent." However, he 
subsequently concluded that the proper interpretation is "a sign 
marked or taken," from chich, "a sign or mark," and cVaan, "some- 
thing taken or carried away." Dr Brinton thinks there is much less 
difficulty in construing it as cMch. strong or great, and chan, the generic 
Tzental term for serpent. The generic term for serpent in the Zoztzil 
is cham. 

Dr Seler does not attempt an explanation of the Tzental term, but 
Dr Brinton says that it means in that dialect and in Cakchiquel, "luck, 
fate, fortune." This, he says, is identical with the Zapotec ci, zU, and 
(/?«'(', and, as he finds evidence that the serpent is mentioned as an 
animal whence portents were derived by the Zapotecs, thinks this fur- 
nishes the connecting link with the signification in other calendars. 
This exjjlanation is so circuitous, and in fact strained, as to render it 
unsatisfactory. 

A study of the symbol with reference to its origin may perhaps fur- 
nish some aid in arriving at the true signification of the name. As will 
be seen by reference to the various forms of the symbol, the bordering 
of the circular inclosed space appears to be more permanent than the 
inner markings. This is apparent from the fact that the little squares or 
blocks are retained in all the types except the anomalous forms shown 
in plate lxv, 16-18, and even in one of these (lxv, IS) they appear. 
On the other hand, the markings in the inclosed space are varied, 
and in some instances, as lxv, 11, are omitted altogether. It would 
seem, therefore, from this that the bordering was considered the essen- 
tial element of the glyph. From what, then, is the symbol taken f If 
we turn to Dresden 25c, we see in the priest's robe, in all probability, 
that from which the symbol was derived. Here we have the inner ci'oss- 
hatching and the little dark blocks or sqnares around the border. The 
same pattern is seen also on Tro. 16*b and c, and on the female dresses, 
same codex, 20*c and d. On the latter, in some cases, is the waved 
line seen in the unusual forms of the day symbol shown in plate LXV, 17, 
18, and 19. Other examples could be referred to, but attention is called 
only to one more, viz, the curtain-like articles exhibited on Tro. 29*b, 
where we see not only the inner crosshatching and bordering blocks, 
but on the side borders the precise marking of the day symbol shown 
in plate lxv, 17. 



THOMAS] THE SIXTH DAY 231 

As cM, cMi, signifies not only moutli, but also "limit, border, mar- 
gin, shore," and especially the "skirt or loose edge of a garment," 
the relation of the symbol to the name of the day is obvious. It 
is used here for its phonetic value — chi. As chii signifies "to bite, 
prick, to sting as a serpent," and cJian denotes "serpent," the true 
explanation of the name of the day would seem to be "the biting or 
stinging serpent." This will perhaps justify us in supposing that where 
the symbol is found on a serpent it must have reference to this char- 
acteristic. 

1 had not observed when the above was written that Brasseur had 
expressed substantially the same view in regard to the origin of this 
symbol. 

THE SIXTH DAY 

Maya, cimi; Tzental, iox; Quicbe-Cakchiquel, cameij ; Zapotec, lana; Nabuatl, 

miqniziU. 

Landa's symbol for this day is shown iu plate Lxv, 24. The usual 
form in the Codex Tro. and Cortesian Codex is given in lxv, 25; it is 
varied frequently by an extension of the line from the mouth, somewhat 
as in symbol 28 of the same i^late, which is the usual form in the Dres- 
den Codex. A variation of this is seen at 29, which seems to have 
given rise to the unusual form shown in 31. A radical variation is that 
given at 27. The symbol of the Death god, 26 and 30, is sometimes, 
though rarely, substituted as the symbol of this day. The closed or 
dead eye and prominent teeth, as seen in the usual forms, show very 
clearly that the symbol is simply a conventional representation of the 
naked skull. The form shown at 27, however, is more difficult to 
account for; reference to it will be made farther on. 

The Maya, Quiche Cakchiquel, and Nahuatl terms signify "death." 
The Tzental name fox, however, presents a difficulty not readily over- 
come in order to bring its signification into harmony with that of the 
others. Dr Seler does not attempt an explanation in his iiaper on 
the meaning of the day names, and in his subsequent article fails to 
reach any settled conclusion. Dr Brinton thinks it means something 
(as a human head) separated, sundered, cut off; "hence tox-oghbil, the 
ax or hatchet; q-to.r, to split, divide, cut off." In this, he holds, it 
agrees jirecisely with the Zapotec lana, which, he says, the Zapotec 
vocabulary renders "a separated thing, like a single syllable, word, 
or letter." Dr Seler's interpretation of the Zapotec name is wholly 
different, as he says that the most natural of the various significa- 
tions given is, in his opinion, "hare;"j3eZ«-j)t7Z«flMa, "liebre animal;" too- 
quixe-pillaana, OTpella-pillaaiia, "red para liebres." I observe, however, 
that in Fuller's vocabulary qu-lana is "to steal." Other significations 
are "name," "flesh," "secretly," etc. The proper interpretation of the 
Zapotec name therefore appears to be very doubtful. In Cordova's 
vocabulary, as given by Ternaux-Compans, "fleche" is given as the 



232 DAY SYMBOLS OF THE MAYA YEAR [eth.ann.16 

meaning of quii-lmia. In Tzotzil gtox signifies "to sijlit, break off, 
break open, to chop." In Maya we have tol; which, as a substantive, 
Perez explains by "pedernal, la sangria;" as a verb it signifies "to 
bleed, let blood." In this dialect tox denotes " to drain, draw off liquor, 
spill, shed." 

The usual form of the Mexican symbol for this day is shown in plate 
Lxv, 32. It is also a naked skull. 

Like Dr Seler, I am compelled to admit that I can give no satisfac- 
tory suggestion as to the origin of the form shown in plate lxv, 27. 
According to Colonel Mallery,' one sign among the Indians for knife is 
to "cut past the mouth with the raised right hand," which, if figured, 
would ijrobably bear some resemblance to the marks on this symbol.^ 

THE SEVENTH DAY 

Maya, manik ; Tzental, moxic; Quiche-Cakchiquel, quel:; Zapoteo, china; Nahuatl, 

mazatl. 

The symbol for this day, shown in plate lsviii, 31, is without any 
change worthy of notice, the only difference observable being a greater 
or less degree of perfection with which it has been drawn by tlie abo- 
riginal artist. It is found, however, in A-arious combinations where it 
is subject to variation in form, if these in truth be intended for this 
symbol. As Brasseur de Bourbourg has suggested, this appears to 
have been taken from the partially closed hand, where the points of the 
.fingers are brought round close to the tip of the thumb. Whether 
intended to show the j)alm or back outward is uncertain, though appar- 
ently the latter. The nearest approach I find among the Indian signs 
figured by Colonel Mallery is that denoting "little, diminutive, small." 
Bixt the position of the hand in the symbol appears to indicate the act of 
grasiiiug; either signification gives ch as the chief x>honetic element of 
the Maya word chan and chichaii, signifying "little," and chuc, clmcah, 
"to grasp, to seize" ("alcauzar, asir, i>render," Perez); or chuiic, "to 
take, grasp, catch, seize," Henderson.'' It would seem from this that if 
the symbol is phonetic in any sense, the chief element of the word indi- 
cated is ch. The supposition by Drs Schellhas and Seler that this sym- 
bol sometimes contains the elements of the sign of the four winds or 
■wind cross, appears to be without any real foundation. The partial 
cross-shape figure in it is merely the conventional method of drawing 
the opening between the fingers, and would be just as correctly given 
as an oval as an inverted tau. 

As this interpretation of the symbol is quite different from that given 
by other writers, some evidence to justify it is presented here. 

'First Ann. Rep. Bur. Ethn., p. 386. 

^Dr Brintou (Primer, p. 65) says: "Former students have been unable to explain this design" and 
suggests tbat it is a maggot. 

^Brintou follows Brasseur in supposing it represents tlie "grasping liaud," aud tbinka it is a rebus 
otinack, ''asir, tomar con los manos." 



THOMAS] THE SEVENTH DAY 233 

Attention is called first to the symbol for "west,'' shown in plate 
LXiv, 53. The lower j)ortiou is the recognized symbol for Am, "day" or 
"sun," and the upper portion is beyond question the vianik character. 
As childn is the Maya uauie for "west," we are justified in assuming 
that here at least this manih symbol is to be iuterijreted by chi, and is 
iu some sense phonetic. As china is the Zapotec name of the day, and 
signifies "deer," and chuih is the Zotzil name for "deer," it is probable 
that the symbol preserves the old name, while iu Maya this old name 
has been supplanted for some reason, or through some linguistic process, 
by manilc. 

Dr Seler calls attention to the character shown in plate lxyiii, 32, 
from Ures. 13c, which is repeated in the form lxviii, 33, on jjlate 21b. 
That this refers to the deer figured below must be admitted, as this is 
clearly shown by the relation of the characters in the adjoining section 
to the animals figured below the text. Henderson (MS. Lexicon) gives 
xoll^e as "the male deer." If this could be considered substantially 
equivalent to cliolceh in sound, our manilc symbol would retain its value. 
Tlie objection to this supposition is that the figure is probably intended 
for a doe instead of the male. Brasseur gives chacyuc as the name 
applied to a small sijecies of deer. It is true these interpretations 
leave out the numeral ijreflx; nevertheless they serve to show that it is 
probable the true name is a word which retains the phonetic value of 
the manilc symbol as we have given it. Be the word what it may, two 
conclusions maybe relied on: First, that it alludes to the deer, and, 
second, that one of its chief phonetic elements is ch. The character 
shown iu plate lxviii, 34, from Tro. ll*b, has probably the same ele- 
ment in its phouetic equivalent, for the Maya verb liax (hajcnahi), "to 
twist or turn by rolling the thing between the palms of the hand ; make 
cord used for muslin or cloth," etc, gives substantially this phonetic 
equivalent. 

The character shown in plate lxviii, 33, from Dres. 10b, is referred 
to by Seler as indicating an offering to the gods. In this he is possibly 
correct. As ticli, in Maya, signifies an "ottering," " a sacrifice," and tick 
(tichali) "to offer, present," etc, it is probable that in this instance also 
the manilc symbol retains ch as its chief phouetic element. However, I 
am inclined to believe it refers to the collecting or gathering of the 
ripened fruit. In this case the prefix must be understood as a deter- 
minative indicating piling or heaping up, putting together or in a heap, 
or storing away. Of the Maya words indicating this operation, we note 
the following: CUicTi [chietiah), hich, and hock, each of which has eh or cli 
as its chief consonant element. This interpretation agrees very well 
with the fact that here, as elsewhere, a date is to be taken into con- 
sideration. On such a date, at such a time, the cacao is to be gathered, 
is to be harvested and stored away. Students of these codices, in their 
attempts at interpretation, appear, as a general thing, to overlook the 
fact that almost every i^aragraph or group of glyphs in the script is 



234 DAY SYMBOLS OF THE MAYA YEAR [eth.ann.16 

accompanied by a date which must be taken into consideration in the 
interpretation. The symbol which follows immediately to the right, 
shown in plate lxviii, 3G, may be rendered cacau, the "cacao," as the 
duplicated comb-like character is Landa's ca. 

As the Qniche-Cakchiquel, Zapotec, and Nahuatl names all signify 
"deer," the difficulty in bringing all into harmony lies in the Maya and 
Tzental names. Dr Seler's explanation is substantially as follows: 
That the word manik is from the root man or mal, wliich signifies " to 
pass quickly;" manih may therefore mean "that which passes by," 
"that which is fleeting." Dr Brinton gives the same explanation, and 
concludes that the deer is referred to metaphorically. In regard to the 
Tzental name mo.ric, Dr Seler suggests that it may be founded on the 
root max, from which is derived maxan, " swift." Dr Brinton objects 
to this derivation, as maxan with the signification " swift" is from ma, 
" not," and xan, " slow, tardy," and suggests that the name is probably 
a corruption of the Xahuatl mazatl. However, it may be stated in favor 
of Seler's explanation, that Henderson gives moxan, "quickly, shortly, 
without hindrance," which is apparently another form of maxan. Dr 
Seler, however, concludes, from a study of the relations in which the 
character is found in the codices, that it is the symbol of offering, of 
sacrifice, the deer being esteemed the animal most appropriate for 
this puri>ose. Henderson says manih signifies "calm," evidently con- 
sidering it to be formed of wa, negative, and (7,-, "wind." 

It is evident, therefore, that the authorities are at sea in regard to 
the signification of the Maya and Tzental names. If the symbol is 
used, as Seler claims, to indicate o&'erings or sacrifices, this may be 
readily explained on the supposition that it is used ikonomatically 
because of the phonetic value I have assigned it; but otherwise it is 
difficult, if not impossible, to see any relation between the symbol and 
the name given it. So far I have found it used in no place, in combina- 
tion, where the value manik will give a satisfactory interpretation. 

The following additional renderings are added here as tending to 
confirm the phonetic value assigned the manik character. 

The character shown in plate Lxviii, 37, is from Tro. 20*c, where it is 
repeated four times. The figures below the text show women in the act 
of sprinkling or pouring water on children. Whether this be considered 
a religious ceremony or not, it is probably intended to denote purify- 
ing or cleansing, and not baptism in the modern acceptation of the 
term. As choah, according to Perez, signifies "to cleanse, purify, 
scour," and choich "to clean, scour, or wash the face," we have therein 
a quite appropriate interpretation of the symbol. The presence of the 
cardinal-point symbols lenders it probable that the scene refers to a 
religious ceremony of some kind. The strict regard paid to the posi- 
tion relative to the cardinal points by savage and semicivilized people 
is too well known to require any proof here. 

On Tro. 34*c two individuals are engaged in some work which we 
might suppose to be weaving but for the fact that there is no cord or 



THOMAS] 



THE EIGHTH DAY 235 



thread to be seen. Over each is the character shown in plate lxtiii, 
38. This is evidently an incomplete manilc symbol. As the supposed 
aspirate sign is present, it is probable that hooch, "to pare off, to 
scrape," or hoochci, "to pare off, or scrape the hennequin," will furnish 
an appropriate rendering. 

THE EIGHTH DAT 

Maya, lamat ; Tzental, lanibaf ; Quiche-Cakchiquel, canel or kanel ; Zapoteo, lapa OT 

laba ; Xahuatl, toclitli. 

The various forms of the symbol of this day are shown in plates LXV, 
33 to 37, and Lxviii, 39-40. That given by Landa is seen in lxv, 33; 
it is also found very frequently in the codices as lxv, 34. The three 
other forms found in the codices are shown in lxv, 35, 36, 37. The form 
on the Palenque Tablet is given in lxviii, 40 ; that of the Tikal inscrip- 
tion is similar to Landa's figure, if we are correct in our determination, 
of which there is some doubt, as the dots are effaced. 

A comparison of plate lxv, 30, with the symbol of the day J./(/(w, shown 
in LXVIII, 5, leads at once to the impression that the former was derived 
from the latter, and that, if in any sense phonetic, the equivalents of the 
two are closely related. As will be shown hereafter, the Ahati symbol 
has I as its chief phonetic element, if it be considered in any sense pho- 
netic. We should therefore expect to find, in the verbal equivalent of 
this Lamat symbol, I as a ijrominent element. In the form shown at 
LXV, 33, it would seem that we see au eflbrt to intimate by the character 
itself the presence of the b element. That the symbol shown in plate 
LXV, 38, has & as its chief element is shown elsewhere. It is possible, 
therefore, that this Lamat symbol had no original signification purely its 
own, but that it is a composite derived from the Aliait, and what I have 
termed the h symbol. Without anticipating the proof that the Ahau 
symbol has I as its chief phonetic element, I call attention to the fact 
that it is the upper character in the symbol for Uldn, "east" (plate 
LXVIII, 12), As the lower character is the well-known symbol for lin, 
"day" or "sun," we must assume that the value of our Ahau, in this 
case at least, is li. As another suggestion, I would add that it may 
have been derived from a figure used in some game. As the figure is 
usually divided into apartments or cells, most of which inclose a dot, 
the Maya word lem, lemah, "meter, encajar, poner deutro, introducir" 
(Perez), would not inappropriately express the idea. Its use as a day 
symbol would then be simply for its phonetic value. This is based, of 
course, on the derivation I suggest below. Nevertheless it must be 
admitted that these are but mere guesses. 

In his article so frequently referred to Dr Seler has little to say in 
regard to the signification of the names of this day. He remarks that 
"the word Mnel is given by Ximeues — with what authority I know 
not — with the signification 'rabbit,' thus corresponding to the Mexican 
name for this character (Tochtli)." He says he is unable to interpret 
the words lamhat and lamat. In his subsequent article he interiirets 



236 DAY SMYBOLB OF THE MAYA YEAR Teth.anx.W 

the Zapotec word hy "to di\'ide, to break into pieces,'' aud remarks 
"that the concept of something divided, broken in pieces, lies at the 
foundation of the delineation of this day character is also proved by 
the iJIaya hieroglyph for the same [see plate lxv, 33 and 36]-, in which 
something divided or broken up is undoubtedly indicated." He adds 
that "perhaps also the terms lumhat and lamat, used in Tzental-Zoztzil 
and in Maya for the day character, aud which are hardly explainable 
from the well-known Maya, are derived from the Zai^otec word /«^a." 
Dr Brinton's explanation is as follows: 

The Maya lamat is evidently a shortened form of the Tzental lamhat, Tchich is com- 
posed of lam, to sink into something soft (''hiyidirse in cosa Wanda," like light 
loam), and hat, the grain, the seed, and the name refers to the planting of the crops. 
The Qniche-Cakchiquel l:aiiel is the name of the Guardian of the Sown Seed, prob- 
ably from l-an, yellow, referring to the yellow grains or maize. The Zapotec la^ia or 
laha means a drop, aud a crown or garland; here probably the latter, in reference 
to the products of the fields. The rabbit, in Nahuatl, is the symbol of ease aud 
intoxication. 

Thus, while Dr Brinton explains the name by " sinking in the mud or 
soil," Brasseur explains it by "sinking in the water." 

It is much more likely that the Maya name is but a modification of 
lemha, which, as a verb, according to Henderson, signifies "to flash, to 
shine, etc;" and as a noun, according to Perez, "resplendor, briUo, 
relampago." I have no Tzental vocabulary at hand, but observe that 
in the closely allied Zoztzil, " relampagear" is given as the equivalent 
of lemlaghet. 

It is a coincidence worthy of a passing notice that in Hawaiian lama 
andjm-lama signify "a torch;" au-lama, "to give light;" malama, "light 
from the suu or moon;" in Samoan, lama, "the candle-nut tree, and 
a torch made of the nuts;" in Tonga, mama, "light, a flambeau;" Xew 
Zealand, 7'ama, "candle, light;" Tahaitan, rama, "a torch." 

It is somewhat singular that Dr Brinton, after his interpretation 
of the Maya name of the fourth day heretofore given, should in this 
instance derive Icanel — the Quiche-Cakchiquel name of this day — from 
lean, "yellow," referring to the yellow grains of maize. However, it is 
quite probable that the reference to the color in this explanation is 
correct. 

The traditions of the Indians in which the rabbit is brought into 
relation with the sun are well known. Dr Brinton has shown iu his 
work on "American Hero Myths" that the Rabbit or Great Hare in the 
Algonquian myths symbohzed "light." He remarks in "The Lenape 
and their Legends " that — 

The familiar Algonkin myth of the " Great Hiire," which I have elsewhere shown 
to be dlstiuctively a myth of Light, was also well known to the Delawares, aud they 
ajiplied to this animal, also, the appellation of the "Grandfather of the Indians." 
Like the fire, the hare was considered their ancestor, and in both instances the Light 
■was meant, fire being its symbol, and the word for hare being identical with that 
of brightness and light.' 

> Pnsn 66. 



THOMAS] THE NINTH DAT 237 

It is possible that the Mexicans selected the rabbit for this day as a 
known symbol of light, thus bringing it into correspondence with the 
signification of the day names of the other calendars. The method 
by which Drs Seler and Brinton try to bring the Maya and Zapotec 
names into harmony with the Mexican appears to me to be in the wrong 
direction. 

It is therefore quite probable, from what has been shown, that the 
Maya, Tzental, and Quiche-Cakchiqnel names refer to light, flame, or 
the lightning flash, and that the rabbit was selected because of some 
mythological relation it was supposed to bear to the sun, or light.' As 
this character is seldom found in combination, or used otherwise than 
as a day symbol, it is probable that the signification is rej)reseuted by 
some other symbol, or is not referred to in the text. 

THE XIjSTTH day 

May."!, mxliic; Tzental, molo or inidii ; Qnicbe-Cakchiqne], toll ; Zapotec, niza or 

queza; N.ihiiaU, all. 

There are but few and slight variations in the form of the symbol of 
this day. That given by Landa is shown in plate Lxv, 39. The usual 
forms in the codices are seen at 40-43 of the same plate. Symbol 43, 
which is an imj)ortant variation, is from the Cortesian Codex. 

The addition of the little circle and loop in example lxv, 43, from the 
Cortesian Codex, is important, as it possibly indicates that the simple 
forms given in plate lxv, 40-42, are iucomjjlete, and may be a slight 
indication of phoneticism. If the latter supposition be correct, it is 
probable that in this additional feature we find the element 'p of the 
word. It is one of the characteristics of the manik symbol, which, as 
heretofore shown, has, in some instances at least, ch as one of its 
phonetic elements, whether considered truly phonetic or not. 

This clue, if followed up, appears to furnish an explanation of some 
other characters in which the little circle and loops are found. For 
example, the character shown in i^late lxv, 44 (Dres. 2 (4o)b and c), 
apparently refers to the act of sewing or stitching indicated bj' the pic- 
tures below the text. As the circle and loops form an important part 
of the character, it is probable that c or ch is the chief or prominent 
element of the word. It is possible therefore, that chuyah, "to sew,'' 
or some derivative thereof, would be a proper rendering. The glyph 
shown in plate lxv, 45, from Tro. ll*c is a duplication of lxv, 44. As 
the appendix, as shown elsewhere, probably has ah, ha, or hal as its 
phonetic equivalent, we have, as the elements of the word represented 
by the whole glyph (omitting the prefix), cW-cWah. As choch (chochah), 
Perez, and chooch (choochah), Henderson, signify "to loosen, untie, dis- 
unite, detach," this may be the true interpretation of the symbol. The 
presence of the eye in a symbol appears, as a rule, to have no special 

^XotwitbstaDding his definition n^iven .above. Dr Brintnn suggests in his late work tbat the symbols 
of the day bear a close resemblance to some of the sun signs. 



238 DAY SYMBOLS OF THE MAYA YEAR [eth.axn.16 

significance, as is shown by its presence sometimes in the symbols for 
tlie days chicchan and oc. It is wortliy of note that Dr Seler introduces 
into his mauik series the character above shown as having some rela- 
tion to and being possibly a variation of that symbol. Before attempt- 
ing to trace the symbol of the day in its combinations with other 
characters, with a view of ascertaining its orignal signification, refer- 
ence will be made to the signification of the day names in the different 
calendars. 

The siguiflcation of the Nahuatl word atl is water; the Zapotec 
names are also words for water. Tohil was the name of the ijrincipal 
Quiche deity, and appears to have been the god of thunder and rain, 
and, as Seler presumes, was the representative in these nations of the 
Maya Chac and Mexican Tlaloc. According to Brasseur, toh signifies 
''a heavy or sudden shower" or "thunder shower." Drs Seler and 
Brinton both derive the Maya and Tzental names from the radical mul 
or mol, "to join together, collect, heajj up,'' and suppose ic refers to 
the gathering together of the waters (that is, the clouds) in the heavens. 
This brings the signification of these two names into harmony "with 
that of the names of the other calendars, and is ])robably a correct 
interpretation. 

There are but few places -where the symbol of this day is found in 
connection with other characters tliat I have been able to interpret 
entirely satisfactorily. 

The compound character shown in plate lxv, 46, is from Dres. ICc. 
Judging by the evident parallelism of the groups iu this division, this 
character is the symbol of the bird figured below the text. In this pic- 
ture is easily recognized the Lead of the parrot. As moo is the Maya 
name of a species of parrot (-'the macaw"), and the circular character 
of the glyph is like the symbol for miiluc, except that the circumscrib- 
ing line is of dots, we may safely accept this term as the phonetic vakre. 
The fact that the small character is double, as is the o in the word, is 
another indication that the rendering is correct, and probably accounts 
for the circle being of dots. (See above under al-hal.) This interpre- 
tation appears to be further supported by the form of the symbol for 
the month Mol as found at Dres. 47c. (See plate LXiv, 50.) 

The hint furnished by these characters may enable us to gain a cor- 
rect idea of the signification of the dotted line which surrounds one of 
the characters in each group of Dres. 7c, one of which is shown in plate 
LXV, 47. As the inclosing line of dots appears in some cases (but not 
all, for in some instances o or u appears to form the chief phonetic 
element) to indicate mo or toh, it is possible that this glyph may be 
properly interpreted by muhul, "a gift, dower, present," or "to present 
a gift or dower, to offer a present." Hence the whole character shown 
in plate LXV, 47, may be interpreted "to make a gift of cacao."' 

'For explauatiou of ibe iuclnsed comb-like characters, Landa's ca, see Sixth Anuual Report of the 
Bureau uf Ethnology, page 355. 



THOMAS] THE TENTH DAY 239 

The usual form of the Mexican symbol of this clay is shown iu i^late 
Lxv, 48, the leaf-like portion being blue in the original to indicate water. 
In regard to the origin of the character, Seler remarks: "If the Maya 
character agrees "with the Mexican (a</),we must look upon it as a water 
vessel." Yet after a number of ilkistrations and references he declares : 
"I by no means affirm that the vessel is expressed by the form of this 
character. The form seems to me to express rather the water dro^)." 

It is more likely that it represents a little circular hillock, seen from 
above, or something of that ))ature surrounded by a ring, as the signi- 
fications given the Maya word nml are ''hillock, heap, mound, mountain, 
ants' nest, etc." However, if Henderson is correct in giving as one of 
its special meanings "out of many one," its origin may readily be seen. 
That it was taken from some object which could be designated by the 
word mul or mol may confidently be assumed. Hence the symbol is used 
for its phonetic value as a day character and not with any reference to 
the object represented. The little circle and loops seen in plate lxa', 43, 
from the Cortesian Codex 30b, are probably, as heretofore stated, intro- 
duced to give the c sound. Dr Brinton suggests that it represents one 
thing in another of the same kind, with a reference to collecting together 
or heaping up. 

THE TENTH DAY 

Maya, oc; Tzental, elab; Quiche-Cakcliiquel, i^i; Zapotec, iella; Nabuatl, ilzcuintli. 

The symbol of this day as given by Landa is shown iu plate lxt, 49. 
This is substantially the usual form found iu the codices as given in 
LXV, 50, 51, 55. the first two being usual in the Troano, Cortesian, and 
Peresian codices, and 55 iu the Dresden. Iu a few instances, as Tro. 
12a and 12c, it assumes the face form 52. The face form shown at 54 
occurs in the Dresden Codex, as do the variations seen at 53 and 5G. 

Dr Seler and Brasseur contend that the forms shown in jilate lxv, 
52 and 54, make it evident that tlie broken line, which is the chief char- 
acteristic of the glyph, is intended to represent, or rather is derived 
from, the ear of the dog. This, Seler says, is frequently represented in 
the Mexican codices, and also many times in the Maya manuscripts, 
with the tip of the ear torn away. To illustrate this, he presents sev- 
eral figures of dog's heads, one of which is shown in our ])late lxv, 57.i 

There would seem to be some foundation for this supposition, yet 
there are difficulties iu the way of its acceptance which appear unsur- 
mouutable. The first of these is that it furnishes no explanation or 
clue to the relation between the symbol and the Maya or Tzental name. 
Second, it does not appear to have been iised in any instance as the 
symbol of the dog, which seems to be a fatal objection, if it is assumed 
to be merely ideographic. Third, it; renders only more difficult any 
exijlauation of the character shown in jjlate lxv, 58, which is of such 

'Briaton thinks that iu some of the forms it indicates "a trail" or "footprints," which are meanings 
of oc. 



240 DAY SYMBOLS OF THE MAYA YEAR [eth. axx. 10 

frequent occuiTence iu all the codices. If a satisfactory interpretation 
of this glypli could he found, it would assist greatly in deciphering- the 
codices. I am rather inclined to think it is a sign of repetition — as 
''repeat thrice." If there were some word for ear which could be con- 
nected with oc or elab, then we might suppose the symbol to be used 
phonetically. However, as tliis can not be found, some other explana- 
tion must be sought. 

The Nahuatl and Quiche-Cakchiquel names are the ordinary terms in 
these languages for "dog," and the Mexican symbol for the day is the 
head of a dog. Dr Seler does not attempt to explain the Tzental name, 
and merely suggests that the Maya word oc, "foot, footprint, track,'' 
and as a A^erb, "to enter, to go into," may have been adopted by the 
Ijriests as expressing a prominent characteristic of the dog. Dr Brin- 
ton is inclined to derive the name oc from the A'erb ocol, oclah, "to steal, 
to rob," rather than from ocol, "to enter," supposing it to have been 
selected as indicative of another characteristic of the dog. This he 
believes also to be the signification of the Tzental term elab. This it 
seems to me is again reversing the order, unless we assume that the 
Quiche tzi and Mexican itzcuintli are the older terms.' 

Dr Brinton says that according to Bartolome de Pisa the Zapotec 
name signifies "dog," though he does not find it with this meaning in 
the vocabularies. Dr Seler, however, obtains the signification "dog" 
for this name by supposing that it is derived from fee-lao, "mouth down- 
ward," referring to some myth of a dog representing the lightning, or 
lightning demon, as falling or plunging downward from the sky in cer- 
tain figures of the codices. This, Dr Brinton says, "seems strained," 
which may also be said of the explanations of the Maya name. 

The symbol of the dog as found in the Dresden Codex (13c), and as 
admitted by Dr Seler, is shown in plate lxa% 59. The same symbol is 
found in the same codex, 21b. ]!*fow, I think.it possible to show, with a 
considerable degree of certainty, what is the chief phonetic element of 
this symbol, at least of its first or left hand character. In plate lxv, 
60, from Tro. 22*a, is seen (omitting the prefix) substantially the sym- 
bol that Landa interprets le, "the lasso," and also "to lasso." As the 
lower character is his e, we may take for granted that the upper portion 
indicates the I sound; further evidence of this, however, will be pre- 
sented under the twentieth day. As this is followed by the symbol 
seen in plate LXV, 61, which refers to the " turkey" (kutz or ciiitz),^ and 
the figure below the text shows a snared turkej% the interpretation 
appears to be appropriate. Turning now to Dres. 11 (l)c, we notice iu 
the picture below the text the compound glyph shown in plate LXV, 62. 

'I was not aware that oc had the signification "dog" in any of the Mayan languages, nor ilo I 
find that Seler or Brinton appeal to this fact in their efforts to explain the day name in the ilaya 
calendar. However, Dr Brinton remarks that Bnisseur and Seler think that some forms of the symhol 
"portray tho ears of a dog, as in some of the Mayan dialects the dog is called oc.'* 

-Dr Brinton (P/iraer, p. 95) says that this is called "an article of food, hy Thomas.'' While this is 
correct in the sense that I speak of the turkey {kutz or cuitz) as food, it is incorrect in giving the 
impression that I interpret the symhol hy " article of food," as 1 have always interpreted it "turkey." 



THOMAS] THE ELEVENTH. DAY 241 

Immediately below it is the tigare of a, flsb, whicli the two individuals 
represented are trying to catch in a seine. As this contains the same 
elements as 61 (plate lxv), reversed, the phonetic value should be tz'c. 
Referring to Perez' Lexicon, we find that tzao is a fish "so named;" 
Brasseur says, " a little fish resembling a sardine which inhabits the 
senotes." 

Kow these give te' as the chief phonetic element of the left character 
of the dog symbol (lxv, aD), which is also the consonant element of the 
name for "dog" [tzi) in the Tzental, Oakchiquel, and most of the Maya 
dialects, though not of the Maya proper. This furnishes a consistent 
and appropriate rendering of the left portion of the symbol. Although 
the symbol for the month Kanl;ln (LXV, 63) presents a difficulty, it is 
possible some other name was applied to tliis month of which ts was a 
leading element; Yaxkin is sometimes written with the prefix Dze. 

As och is the Maya name for the "male fi)x,"' and oquU or ocqitil is 
the name in Tzental and Tzotzil for "wolf," it is possible the Maya 
name may have been deiived from one of these. Moreover, it is 
worthy of notice that "foot" in Tzotzil is written oquil as well as oc. 

I was at first inclined to adopt Dr Seler's suggestion that the distin- 
guishing feature of the symbol might have been taken from the dog's 
ears as given in the codices. However, a more thorough examination 
leads me to doubt this suggestion. The little black dots or blocks on 
the bent line appear here, as in the chicchan symbol, to be the most 
prominent and essential elements of the symbol. As they do not appear 
in the ear figures, it seems impossible that the character should have 
been derived from these figures. It is more likely that they represent 
the knots on a string or cord; and this supposition appears to be sus- 
tained by the fact that the Maya word hok, according to Brasseur, sig- 
nifies "a knot, hook;" and hol;al "to be knotted, formed of knots." 
Perez says "/toA-, el lazo formado para anudar;" '■'hoJcol, lazarse para 
anudarse la cuerda." If this supposition be correct, the symbol is used 
for the day because of its phonetic value, and without any reference to 
its original signification. 

THE ELEVENTH DAY 

Maya, chiien; Tzeutal, hat-; Qniehe-Cakchiquel, hat::; Zapotec, loo; Nahuatl, osomatli. 

The symbol of this day is subject to few and slight variations. The 
form given by Landa, which is also quite common in most of the codices, 
especially Tro. and Cort., is shown in plate lxv, 64. Slight variants 
are shown in lxv, 65, 66, and 67. An exceptional and peculiar form 
Irom Dres. 32b is seen in lxv, 68. A form from the Perez codex in 
which an eye is introduced is given at lxv, 69. The character on the 
Palenque Tablet and some other inscriptions, which is supposed to be 
the symbol of this day, is shown at lxv, 70, but the proof that it is, in 
these cases, the day symbol is not so conclusive as that in regard to 
16 ETH 16 



242 DAY SYMBOLS OF THE MAYA YEAR [eth.axn.16 

other clay symbols, as uo method of briuging it into relation with the 
other time symbols of the inscriptions has been found. 

A closely corresponding form is seen in the symbol for the mouth Tzec 
as found in the Dres. Godex (see plate lxy, 71). If the glyphs are in any 
sense phonetic, it is i)robable that in the comb-like appendage to this 
symbol (Lauda's ca) we Lave the 'c ('A;) sound, and that the variation ia 
the main character from the usual chuen glyph (in having the bounding 
line open and turned right and left at the top) is indicative of the 
variation in the phouetic value. The explanation of the symbol, which 
replaces the eye in the dog or panther like figure in Tro. 32c and 33c, and 
is alluded to by Dr Seler in this connectiou (LXAa, 1), has already been 
given under the discussion of the "Tliird Day.'' There, as I have 
shown, it pi'obably indicates the Maya word ckoco, "heat, warmth," 
alluding to the hot, dry season which parches and shrivels up the grow- 
ing corn. This explanation retains the x>honetic value of the synAol, 
and it appears also to be entirely consistent with the figures found in 
connection with it. 

There is another symbol closely allied in form (plate Lxvi, 2) which 
is of frequent occurrence in the codices, usually, and, in fact, almost 
exclusively, in the picture spaces, and apparently bearing some relation 
to the offerings. It is often in groups, and is many times repeated in 
groups on the so-called "title pages" of the Tro. and Oort. manuscripts. 
It, however, frequently occurs in the form seen in the dog's eye (lxvi, 1), 
grouped as the other (Dres., 25a, etc) and undoubtedly used as an 
equivalent, as we find numerals attached as with the other form. The 
only distinction, as will be observed, is the presence or absence of the 
little divided square at the top. As that with the divided square Is 
rnore detailed, it is probably the correct form, and, if so, can not be 
distinguished from the Chuen symbol. 

On Dres. 29b, 30b, and 31b the symbol shown in plate lxvi, 3, is found 
in each group of characters. Thisbears a close resemblance to the symbol 
for the month Tzec, but varies in some important respects, as will be seen 
by comparison. The appendix, as I am inclined to believe, gives the 
all, ha, or hal sound, and shows that it is a verb or word indicating 
action. As we find in each group the figure or symbol of a food aui- 
jnal, the whole series may be supposed to relate to feasts, or eating, or 
the collection of food. This suggestion is strengthened by the fact that 
the lean or maize symbol is placed in connection with the animal figures. 
It is possible, thexefore, that this character may be correctly rendered 
by tziclim (t:iclimtah), "to distribute, share, divide among many." As 
it is followed in each case by a cardinal-point symbol, and the symbol 
of the double tongued or toothed deity, probably Itzamna, is found in 
each group, it is ])robable that the text relates to religious festivals. 
This interpretation, however, is a mere suggestion or guess, which as 
yet I am unable to fortify by any other evidence than the resemblance 
of the main character to the Tzec symbol. 



BUREAU OF AMERICAN ETHNOLOGY 



SIXTEENTH ANNUAL REPORT PL. LXVI 




36 

\9ogi 



37 

lo.-.oi 



38 

• • 

Of 




39 



4Z 

m 

4e 



43 



44- 




4o 



41 



45 






50 



51 




55 



54 






56 57 



46 



5Z 



58 







53 
53 



COPIES OF GLYPHS FROM THE CODICES 



THOMAS] THE TWELFTH DAY 243 

The Nahuatl, Tzental, and QuicbeCakcliiqnel names of tliis clay are 
tbe ordinary terms in these languages for "monkey." Dr Brinton 
thinks the Maya name, which does not appear to have any significa- 
tion in this language as a separate word (though chuenche is "aborao, 
tnble," "a certain tree"), is derived from a Tzental term, cliiu, which is 
applied to a particular species of monkey. He and Dr Seler refer to 
the ehouen in a legend of tbe Popol Vub, which undoubtedly stands 
in close relation to hatz or "monkey," there spoken of as hunbatz. As 
these words in the Quiche myth appear unquestionably to refer to a 
species of the monkey tribe, or mythical persons under tbe symbolism 
of monkeys, tbe conclusion they reach is probably correct, and justifies 
tbe belief that tbe Maya name should be interpreted "monkey." 

Tbe origin of tbe symbol is uncertain, and Dr Seler makes no attempt 
to explain it. Tbe difference between tbe simple form with the three 
teeth only (plate Lxvi, 2) and the typical Chuen symbol indicates a 
difference in the word equivalents, or in the signification if Ideographic. 
It is possible that Brasseur is right in rendering the former by co, 
which signifies "tooth;" in which case we may be justified in assuming 
that the additions iu tlie Chuen symbol give the additional phonetic 
elements in tbe word. It may be, as supposed by some authors, that 
it was intended to represent tbe front view of an open mouth of some 
animal, as chi is tbe Maya word for mouth. 

THE TWELFTH DAY 

Maya, eb; Tzental, euob; Quiche-Cakcbiquel, e or ee; Zapotec, pija; Nahuatl, maUi- 

nalli or illan. 

There are comparatively few variations in tbe symbol of this day; 
some, however, are of sufficient importance to render recognition 
doubtful but for their presence in tbe day series. That given by Landa 
is seen in plate lxvi, 4; the form most usual in the Tro. and Cort. 
codices is that shown in lxvi, 5 ; the variations seen in lxvi, 6, 7, 8, are 
from tbe Dresden Codex, and that iu lxvi, 9, is from the Peresianus. 

This character occurs very seldom, if ever, except as a day symbol, 
hence it is presumed to be purely ideographic or pictorial. There is, 
however, a deity symbol found in tbe Tro. Codex (plate lxvi, 10) in 
which we see apparently tbe chief characteristic of the eb symbol. 
Here, however, instead of a dot-bordered tooth, there is a dot-bordered 
dark stripe which runs downward entirely across the face. This is 
accompanied usually by the numeral prefix 11. Tbe symbol of the same 
deity as found in tbe Dresden Codex is shown in plate lxvi, 11. Here 
tbe stripe is reduced to a single broken line. Dr Scbellbas contends that 
he is a Death god and tbe equivalent of the Mexican Xipe. That he is 
a god of tbe underworld in tbe Tro. Codex is apparent from his orna- 
ments and tbe dotted lines on his body or limbs ; yet in two instances — 
plates 5 a and b — he is represented as a traveling merchant. Whether 
the deity in the Dresden Codex is tbe s;ime as that of the Tro. Codex 



244 DAY SYMBOLS OF THE MAYA YEAR [eth.axm. 16 

is not positively certain, but the presence of tlie uumernl 11 with the 
symbol, and in some instances the clotted lines on the body of the deity, 
indicate that the two are identical. Whether tliis deity glyph bears 
any relation to the day symbol is, however, doubtliil. The ouly names 
of Maya deities I find with buluo ("eleven") as a prefix are Ahbuluc 
Balam and Buluc-Ahau [1). The first, which signifies "He of the 
Eleven Tigers," was one of the idols made at the festival of the new 
year Canac. On one of the four i^lates of the Dresden Codex repre- 
senting the festivals of the new year (2Ga) we observe that the image 
carried by the chac is a tiger-like animal marked with dotted lines. 
Whether this is to be connected with the deity above mentioned is 
doubtful. The other name, Buluc-Ahau, mentioned by Landa, is the 
name of one of the signs of the Katun given in his figure of the cycle, 
and, although he uses the word "idol," does not appear to refer to any 
particular deity. 

In regard to the names of the first three calendars, Dr Seler remarks 
as follows : 

-B, 2/6 signifies "the edge," "sharpness," ''the notch;" eh, ebiJ, eial, yehal, "aro"w 
of uotohes," "flight of steps," "stairs." lu Quiche-Catchiquel e signifies "the 
tooth," "the edge;" ee is the plural form in Cakchiquel of the word, as ee'b of the 
Quiche ; euoh is also a jjlural form in the Tzental, as I think, from a singular eu-ee. The 
name must denote the same thing in all the languages, i. e., "a row of teeth," "flight 
of sfeps" — a signification which harmonizes excellently with many Mexicanforms of 
the character [plate lxvi, 12] as well as with the Meztitlau name of it (Ulan, "his 
tooth "). 

Dr Brinton says that "in Maya eb is the plural of e, which means 
'points ' or ' ends,' like those of pins or thorns, and x>lainly was intended 
to designate the broom by reference to its numerous points. From the 
same idea, rows of teeth received the same name. The Tzental and 
Quiche names e and eioob — the latter a plural — wei'e from the same radi- 
cal and had the same signification." He says the aSTahuatl and Zapotec 
names both signify the brush or broom of twisted twigs, or stiff grass 
used for cleaning and dusting, and also this grass itself. Thus he 
brings the names of the five calendars into harmouj'. This explanation 
con-esponds witli that given by Clavigero of the Mexican term, which 
he says is the name of a certain plant of which brooms were made. 

I am inclined to believe the symbol in this instance is a mere iiicto- 
graph intended to represent the tip of some lanceolate leaf, the dots 
denoting the hairs along the edge. The tips of the "reed grass," as 
shown in the symbolic represeuta tion otZacatla (" Nombres Geogriificos ' 
by Penafiel; plate lxvi, 13), would give precisely the dot-bordered tooth 
in the symbol. It is to be observed, however, that the Mexican symbol 
for this day, the usual form of which is shown in Lxvi, 14, is essentially 
difl'ereut and has joined with the green blades the skeleton underjaw. 
In some instances, as at MaUnaltepcc, ("Xombres Geognificos"), the 
entire skull is added. A more elaborate form of the symbol, from the 
Borgian Codex plate 2(i, is given in lxvi, 15. Here the skeleton jaw is 



THOMAS] THE THIRTEENTH DAY 245 

replaced by the roots of tbe plant; observe, however, the brush-like 
projections above. Are we to see in this associated death's-head a 
reference to death, or rather to the earth, a symbolism undoubtedly 
found in the Tro. Oodex? Or must we suppose that behind the name is 
to be found the signification of the Meztitlan name ifMn, from tlantli, 
"tooth?" Dr Seler remarks that "it seems to me quite possible that 
the point surrounded by dots in the character eb is an abbreviation of 
figure 326" (the prefix to our plate lxiv, 48).' 

THE THIKTEENTH DAY 

Maya, hen or heen; Tzental, hen: Quiche-Cakchiquel, ah; Zapotec, qiiii, ii, or laa; 

Naliuatl, acatl. 

The symbol of this day is subject to but few and, with one or two 
exceptions, but slight variations. Landa's figure is represented at 
Lxvi, 16, those usual in the codices in Lxvi, 17, 18, 19, and an irregular 
form found in Dres. 10c in symbol 20 of the same plate. When used 
in combination with other glyphs and otherwise than as a day symbol, 
the form, though usually typical, is subject occasionally to wide vari- 
ations, though there is considerable doubt whether the latter are to be 
considered he^i symbols. 

Dr Seler contends that the figure originated from the plaited reed or 
mat, which, if correct, enables us to trace it by gradations to a wholly 
different figure. But before i-eferriiig further to these, it is best that 
the signification of tbe names should be given as determined by lin- 
guistic evidence. 

The I'l'ahuatl name acatl signifies "reed," "cane," or "stalk;" and, 
according to Ximenes and Brasseur, the Quiche-Cakchiquel ah also 
signifies "reed," especially the "cornstalk" or "sugar cane." The 
Zapotec g«ii has also the same signification, "reed," and Dr Brinton 
says laa has the same meaning, but Dr Seler says he can not find it 
with this signification in the lexicons, nor do I find it iu any to which 
I have access. The Maya and Tzental hen, however, presents a more 
serious difficulty in the attempt to bring it into harmony with theothers. 
Dr Seler contents himself with reference to certain words which have 
heen or hen as their root. This root, he says, signifies "consumed," and 
the words to which he refers mean "to be consumed," "to waste away," 
"to fail, be lacking, go away." This is also the signification to which 
Dr Brinton refers. "I find," he says, "that iu Tzental the dried corn- 
stalk (caila de mais seco) is called cagh-hen, and from this I doubt not 
This day-name in that dialect and the Maya was taken and synco- 
pated. The verb hen or heen in Tzental means 'to walk, to go,' but in 
the above compound the heti is from the Maya stem benel, 'to be used 
up, to be dead.'" 

The opinion of Dr Seler, above stated, that the symbol of this day 
originated from the delineation of the plaited reed or mat, is based on 

1 Dr Brinton says it is tlio face of an old -woman with a peculiar pointed earmark. 



246 DAY SYMBOLS OF THE MAYA YEAR [eth.ann.i6 

the representation of the mat both in symbols and iigures in the Mex- 
ican and Maya codices. Some of these are shown in our plate lxa^i, 
21 to 24. The first, 21, is from the Mendoza Codex, and is found also 
in Tro. 20*d. These are undoubtedly intended to denote mats or some- 
thing of a kindred nature. The same figure is seen on the roofs of 
temples and houses, one of which is shown in lxvi, 22, from Tro. 10*c. 
In these instances they appear to. indicate the thatching with which 
the roof is covered. The form is sometimes varied, as in lxvi, 23, from 
Tro. 10*a. The symbol which, it is presumed, refers to the mat as seen 
in Tro. 21*d, is given in lxvi, 24; that representing the house in Tro. 
10*c is seen in lxvi, 25; another of a slightly different form, from Tro. 
7*c, in LXVI, 2C) • and another, referring also to a house or to the roof, as 
Dr Seler su])poses, is given in lxvi, 27. 

There can be no question that plate lxvi, 21, is intended to represent 
a mat or something of that nature, nor that the character shown at 24 
is the symbol used to represent this mat, straw, or plaited fabric; nor 
can it be doubted that the figures shown at 22 and 23 are conven- 
tional figures for houses of some kind. It must also be admitted that 
the characters shown at 25, 26, and 27 are symbols denoting these 
houses. According to Dr Seler's interpretation, figures 24 and 27 are, 
in some cases, used "to denote a seat on a mat [24]; sometimes the 
mat roof of the temple or the temple itself" (27). In his opinion these 
characters, especially 27, contain "the element of the mat and a symbol 
of carrying — the hand or elements which have been borrowed from the 
figure of the hand — and in these hieroglyphs the transition of the real- 
istically delineated mat into the character hen maybe distinctly traced." 

That the upper part of plate lxvi, 25 and 26, and of other similar fig- 
ures in the codices which might be shown, do make a close approach in 
form to the ben symbol, must be admitted. But there is one break in the 
chain which needs to be closed before the evidence is entirely satisfac- 
tory. Does the upper part of these house symbols (25-26) indicate roof 
mats or thatching! An examination of the house figures shows these 
supposed mat figures to be something standing on the top of the roof — 
something rising, as it were, perpendicularly along and above the comb 
or crest, ifow, precisely such battlements or elevated crests appear to 
have been common on the roofs of the temples or structures which have 
been preserved to modern times. We see them in the figures given by 
Charnay, Stevens, and other exph)rers; and what is worthy of special 
notice in this connection is, that they sometimes consist of openwork 
or trellis-like figures. Therefore, if we connect the upper part of the 
house symbols with the ben glyph, it is still by no means certain that it 
is derived from, or bears any relation to, the mat character. We notice 
further that in the figures of houses this supposed mat figure is not 
used to indicate the thatching, but is clearly distinguishe<l front it. 
Again, if the upper characters of LXVI, 25, 26, are intended to signify tlie 
thatching, roof matting, or roof, and are simple ideograms drawn from 



THOMAS] THE THIRTEENTH DAY 247 

tlie thing represented, then the lower characters in these symbols might 
well be siipposeil to rei)resetit the wall or framework of the house. But 
the widely different relations in which we find this lower character for. 
bid this conclusion. That the wall may be indicated is true, but if so 
it must be ikonomatically or by the phonetic value of the symbol. I 
have therefore found it very difficult to reach any entirely satisfactory 
conclusion in regard to these house symbols. That the lower character 
is phonetic in the true or rebus sense can, I think, be shown, but, not- 
withstanding the objections I have presented, the most satisfactory 
interpretation of the upper part is that it represents the roof, as we see 
in the upper figure of Lxvi, 25, the crosshatcliing and the double ben 
lines. Hence it would seem satisfactory to consider it merely an ideo- 
gram or picture but for the prefix, which can not be readily accounted 
for on the idea of a pictorial representation. 

As we have found that the lower character of plate lxvi, 26, has the 
phonetic value of ch usually combined with o or ;/ (see remarks above 
on Lxv, 44), we may find iii this glyph otoch, "house," though the full 
signification of the entire compound symbol appears to embrace more 
than this. Possibly the upper part is a determinative. The lower part, 
however, of lxvi, 25 and 27, is found, as before remarked, where it can 
have no reference to a building. As it has the two heavy lines indica- 
tive of the 2^ sound (see explanation of LXiv, 11), and also of the gut- 
tural, it is probable that the signification, where a structure is referred 
to, isjxt/c [falml), "a building, wall, fortification." But when it is found 
in an entirely diflerent relation, as in Tro. 17b, where it is over an indi- 
vidual tying a deer, it must have an entirely different signification. It 
is iDossible that it may be consistently rendered hj pacoc {paccah)^ "to 
cord, fasten, bind " (Henderson), or some derivative thereof. We find it 
again on Tro. 19*d and 20*d, and Dres. 18c, l:'c, and 20c, where females 
are represented as bearing burdens on their backs. Now, cuch signifies 
"to bear, to carry," and also "a load, a burden," and cuch-pach, "a car- 
rier, a porter" (literally "to carry on the back,"2'«c/t denoting "back"). 

In this instance also the phonetic value assigned it holds good. On 
Tro. 17b the same glyph stands above an individual who is in the act of 
striking a snake which is biting his foot. In this case i*;; has a suffix 
like that to lxvi, 3, which, as we have stated, probably represents the 
sound ah, ha, or hal, and indicates that the word is a verb. There are 
several words containing the phonetic value assigned the character, 
which are applicable, as polichetah, which Perez interprets "pisar, poner 
el pie sobre algo;" I'wc/iaft, "despachurran, machucar;" pflc/iff/i, "to 
scatter, break" (H.);p6c/i, "to crush" (B..); pacez (paczah), "to squeeze, 
press, crush" (H.). 

It seems, therefore, quite probable that the lower part of these com- 
pound symbols is phonetic. 

If Dr Seler is correct in his supposition that the symbol is derived 
fi'om the plaited mat, then it is most likely simply ideographic or a mere 



248 DAY SYMBOLS OF THE MAYA YEAR [eth.anx.16 

couventional pictograph. Possibly tliis is the correct conclusion, as I 
can find no evidence tending to show that it is lAonetic. If we could 
suppose the form was intended to represent a " road*' or " pathway" — 
he, bell, and bel in Maya, and heel in Zotzil — we might assume it to be 
phonetic. 

The combinations shown in jjlate Lxvi, 28, 29, 30, and 55, in which the 
symbol of this day appears, have as yet received no satisfactory explana- 
tion. Those shown in Lxvi, 2S, and 65, are of very frequent occurrence 
and probably indicate some common ceremony, order, or direction in the 
religious ceremonies. I have a strong suspicion that the first indicates 
exorcism or driving away the evil spirits, but I find no approi^riate 
Maya word unless it be peliolMlil, given by Henderson. This, however, 
does not agree with the interpretation KinicMaktno, given by Seler to 
LXVI, 29, above referred to. Seler gives to lxvi, 30, the api^arently 
strained interpretation, "he who is conquered in war and brought 
home prisoner." I have no interpretation to offer.^ 

THE FOURTEENTH DAY 

Maya, isorhix; Tzental, Itix ; Quiche-Cakchiquel, halam, ;/h,oT htx; Zapotec, eehe; 

Naliuatl, oceloil. 

The symbol of this day is found in quite a number of different forms, 
some of which are wide variations from the prevailing tyi^e. 

Landa's figure is shown iu plate lxvi, 31. The usual forms found in 
the Tro. Codex are lxvi, 32 to 37 ; 36 is somewhat rare. That shown 
at 38 is found only on plate 30*c, and that showing the auimal head (39) 
on plate 12c. No essential variations from these are found in either the 
Codex Peresianus or Cortesianus. Those shown in lxvi, 40-42, are 
from the Dresden Codex. 

The Nahuatl name and the Quiche-Cakchiquel, halam, denote the 
"tiger," possibly the jaguar, though the Mexican name certainly refers 
to the ocelot. Dr Brinton says that the Zapotec eche, or in the full 
form he-eche-guia, has the same signification. Dr Seler, however, derives 
it from the term lyeche-tao, "the great auimal" — the tiger, or ferocious 
animal. But the other names, ix, Mx, Mix or gix, as they are variously 
written (though really one word), present a more serious difficulty to 
the attempt to bring them into harmonj^ with the others. 

Dr Seler says: 

The Cakchiquel term yiz, i. e., the Maya h-ez, '•'the sorcerer,'' may well he consid- 
ered as giving au explanation of the Maya name of this day character (ix). My con- 
ception, after one more link iu the chain of evidence pointing toward it, is that the 
day-character system has hecomo known to the JIayas through the medium of the 
cognate hranches of Chiapas, for we freriuently tind the Tzental-Zotzil x correspond- 
ing to the Maya c. 

^Brinton says tlie ben symbol looks to liim " like a -wooden bridge, the two supports of wbicb are 
shown and which -was sometimes covered witli a straw mat." If so, it must be shown in profile, and 
the hanging marks above (see LSVI. IG, 17, Ifl) would seem to be without signification ; jiioreover, in 
LXVI, 18, the supports hang from above, -which would, on this theory, imply a hanging bridge. 



THOMAa] THE FOURTEENTH DAY 249 

Dr Brinton says that tlie Maya, Tzental, aud Cakcliiquel word Mx or 
ix means " sorcerer," thougli lie does not furnish the evidence. More- 
over, he adds immediately after that "it is probable ix is a variant of 
ik or igh ' wind, breath, life,'" and makes the connection by referring to 
the fact that blowing was j)racticed in medicine rites. It would have 
been more satisfactory, however, had he given the evidence on which 
he based his assertion that the Maya and Tzental name means "sor- 
cerer." According to Ximeues the Cakchiquel name yix denotes the 
"sorcerer;" and it is probable that the signification of Iv or hix is the 
same, as the codices appear to give support to this conclusion. 

On Dres. 8a the character shown in plate lxvi, 43, stands in the text 
over the figure of a tiger, aud evidently refers to it. The close resem- 
blance of this to the ix symbol from Tro. 12c shown in Lxyi, 39, is too 
manifest to be overlooked. The same symbol is found iu Tro. 17c, but 
here the prefix is changed to the numeral 4 ; below is a tiger-like auimal 
with a feathered tongue protruding from its mouth. I have taken for 
granted, from the indicated action and my interpretation of one of the 
accompanying symbols, that this figure was intended to indicate the 
sorcerer or diviner. This suiiposition I admit is not supi^orted by suffi- 
cient evidence to demand acceptance. However, it is probable that 
L^on de Eosny is justified in rendering lxvi, 43, by el-balam. This 
supposition will be strengthened by any evidence tending to show that 
the prefix is properly interpreted by el: 

The symbol for the month Ceh, as given in Dres. 49c, is shown in Lxvr, 
44, and is the same as Landa's figure minus the sufdx or month deter- 
minative. It would seem from the fact that the lower character of this 
symbol is the same" as the lower portion of tlie symbols for Yax (LXiv, 12) 
aud Zac (lxvi, 48), that the word Celt, if the writing is phouetic or ikono- 
matic, does not give the entire phonetic equivalent unless the x or c of 
the other names is here softened to /(. It may be added, however, that 
Henderson gives both Ceh aud Kez as the name of the month and the 
Maya name for "deer." In the Zotzil vocabulary "ciervo" is cM(/ and 
"venado" chigh. There is, however, a difficulty in harmonizing this 
with the symbol for the month Zij) — in which the same character 
appears — that I have not been able to explain. Nevertheless, it may 
be said, as the lower character appears (from evidence that will not be 
introduced at this point) to have 2 or dx as its chief phonetic element, 
that it is xiossible the name had sometimes ek or ke prefixed. Running 
through the lower division of jilates 46-50 of the Dresden Oodex is a 
line consisting of repetitions of the character shown iu lxvi, 45. Here 
we have again our A:', ke, or ck glyph as a prefix. The right portion of the 
symbol bears a somewhat close resemblance to some forms of the sym- 
bol of the day Lamat (but not to kin, as has been suggested), and is so 
interpreted by Brasseur and Leon de Eosny. As cA,- signifies "star," aud 
lemha "resplendent, bright, shining, sparkling," the phouetic value of the 
glyph may be "the bright, shining star," alluding to Yenus. Accord- 
ing to Henderson, eekil, ekil, or yekil was used to designate this star, 



250 DAY SYMBOLS OF THE MAYA YEAR [eth.ann.16 

zaztal being added to name it as a " morning star." According to tlie 
"Eeport on the city of Valladolid,'" the name given the "morning 
star" was nocli elce (or eque). It is possible, therefore, that Dr Forste- 
mann is right in sui^posing that the long numeral series running through 
plates 46-50 of this codes relates to the apparent revolution of the 
planet Venus. 

In Dres. 18c is the compound symbol shown in plate lsvi, 4G, fol- 
lowed by 47. In the former we see our eh or Ice symbol as the ujiper 
character and the supposed cimi (lxv, 28) glyph as the lower character, 
and to the left a prefix. This prefix is precisely that in the symbol for 
the month Zac (lxvi, 48), and has presumably the same value in one 
glyph as the other. This will give, as the proper rendering of the sym- 
bol LXVI, 46, zeelc-cimil, "the skull of the dead."' By referring to the 
figure below the text, a woman is seen bearing ou her back a skull 
inclosed in a wrapping of some kind, which in Kingsborough, where the 
color is retained, appears to bo cloth. This certainly agrees with the 
rendering of the glypb. The symbol which follows it, shown in LXVI, 
47, has one of the elements of lxvi, 27, and, as suggested under "the 
Thirteenth Bay," should probably be interpreted cucJipach, " a carrier or 
porter" (or "bear upon the back"). In the corresponding glyph in Tro. 
20*d (lxvi, 24) the upper portion, as above stated, refers probably to 
the hamper or basket-like holder in which the load is carried, and is a 
simple ideogram; but here (lxvi, 47) the upper character is phonetic, 
corresponding very closely to the lower ijart of the symbols for the 
months ¥ax and Zac. The character which follows — the lower left- 
hand of the group of four — seen at lxvi, 49, is the well-known symbol 
for woman. As the women were the burden bearers in Yucatan, the 
interpretation appears to be consistent. It is therefore probable that 
the prefix to lxvi, 43, is to be interpreted by e/o, as Eosny has suggested. 

Seler, alluding to the symbol, asks, "May not the skin of the tiger, 
instead of the animal itself, be here indicated?" He further suggests 
that it represents the round hairy ear and the spotted skin of the tiger, 
and that the glyph shown at lxvi, 39, represents the entire head of 
this animal, of which there can be little doubt. 

Some of the symbols of this day, found in the Fejervary Codex, one 
of which is shown in Lxviii, 41, appear to favor Seler's idea.^ 

THE FIFTEENTH DAY 

Maya, men; Tzeutal, iziquiii ; yuiehe-CakcUinuel, Uiqtiin ; Zapotec, naa or naa; 

Nahuatl, quauhtli. 

Landa's figure is so imperfect iu this case that it is not given. The 
usual forms and variations are shown iu plate lxvi, 50 to 54. The last 
two, which show the widest variation, are from the Dresden Codex. 

• Cong. luter. Americanistes, 1881, torn. 2. 

^'DrBrinton says the usual form suggests scattered grain busies, the word for wliich iaxiix. 



THOMAS] THE FIFTEENTH DAY 251 

The Tzental and Qaiclie-Cakchiquel, tziquin, signifies "bird" in gen- 
eral, and the jSTahuatl, qnaiihUi, " eagle." The Maya and Zapotec 
names are more difficult to bring into harmony with the others. Di 
Brinton thinks that the Zapotec name is derived from na, " to know, 
to understand, to be able tlirough knowledge." This, he says, "exactly 
corresponds to the Maya men, which means to understand, to be able 
to do . . . ; hence in this latter tongue, ah-men means the man of 
knowledge, the wise one, the master of wisdom." " The bird," he adds, 
"was the symbol of wisdom and knowledge." 

Dr Seler says it is difficult to determine the Yucatan name. How- 
ever, from the form of the symbol he concludes it is intended to repre- 
sent an aged face, by which he connects it with an aged goddess, 
Ixchel, the companion of Itzamna, and with certain Mexican deities. 
In his subsequent paper he says the Zajiotec name furnishes linguistic 
proof of the above conclusion. " I had concluded," he says, " that the 
Maya hieroglyph represented the image of the old earth mother, the 
universally worshipped goddess called Tonautzin, ' our mother,' who is 
connected in the Codex Vienensis with the eagle symbol." He then 
adds that the Zapotec term naa or ««« signifies " mother," and thus 
finds the connection between the calendar names. 

It Is probable we will not be far wrong if we assume that reference to 
the bird as used in this connection is not so much to it as an animal as 
an augury, sign, or portent. The birds introduced in the Dresden and 
Troano codices, especially those on pages 16, 17, and IS of the former 
and IS* and 19* of the latter, are supposed to have reference to augu- 
ries. In the " Vocabulario Castellano Zapoteco," under "Ave," we find 
mani-biici, " ave agorera." In the Dresden Codex (17b) one of the 
birds introduced as playing this role' is an eagle, or some rapacious 
species resembling an eagle or vulture. Although Seler believes the 
symbol to have been derived from the aged wrinkled female face, yet 
he closes his observations on this day in his first article as follows: 

I think the reference to the eagle is very distinctly indicated [referring to a num- 
ber of glyphs accompanying or indicating an eagle-like bird]. We cnn understand 
that these hieroglyphs were annexed as attributes of the deities. But how is it 
that figures 687-689 [same as our plate Lxviii, 42] serve as a seat for the Chac? Now 
Chac [he refers to the long-nose god] is not really a god of water, but of rain ; the 
rain-producing storm cloud is his vehicle; the storm bird is his beast of burden on 
which he rides. 

It follows from this, notwithstanding his supposition in regard to 
the origin of the symbol, that he looks upon it as signifying the eagle, 
or bird. However, the explanations given by Drs Brinton and Seler 
of the Maya name fail to make a satisfactory connection between the 
names in the different calendars. 

Not only do we find birds introduced on the pages of the Troano and 
Dresden codices above referred to, apparently for the purpose of indi- 
cating augury, but on Dres. 69b we see the long-nose god (probably 
Itzamna) sitting on the glyph lxviii, 42, holding a bird in his arms. 



252 DAY SYMBOLS OF THE MAYA YEAR [eth.asx.IG 

Also OQ Dres. 73b, where the groups are composed of short cohimns, 
each apparently relating to storms, winds, etc, we see in the right-hand 
group the bird and wie?i-liko glyph associated. Whether these are in 
fact men glyphs is a question not yet determined. I am as yet unable 
to interpret satisfactorily any of the compound characters of which 
these supposed me7i glyphs form a part. If the form shown in lxyi, 28, 
the lower portion of which is substantially the same as Landa's first I, 
is to be accepted as equivalent to lxvi, 55, then it is probable that the 
symbol of the day does not indicate the phonetic value of the name. 
This would lead to the supposition that the name men is not the original 
one applied to the day, or that the symbol has been changed. I am 
inclined to believe one or the other of these suppositions to be correct. 
If the symbol could be identified in the inscriptions, I would adopt the 
first supposition until substantial evidence of its erroneousness could 
be produced. 

I am unable to offer any suggestions as to the origin of the symbol. 
I do not think the suggestion that it is intended to represent an aged 
face of woman or man of any force or worthy of serious consideration. 
The symbol would be just as complete so far as its signification is con- 
cerned without the eye as with it. 

THE SIXTEENTH DAY 

Maya, clb; Tzental, cliahin ; Quiclie-Cakchiquel, aliiiialc; Zapoteo, gu'iUoo or loo; 
Naliuatl, cozcaqiiauhtli. In acklitiou to these the following are also given: Pipil, 
iecolotl ; Meztitlan, teoil itonal or iemetlatl. 

The forms of this symbol shown in iilates Lxvi, 50 to 59, and lxyii, 1 
to 3, are those usually found in the codices, the slight differences being 
due to the greater or less degree of perfection with which they have 
been made. Landa's figure is similar to Lxvii, 1. The variants in 
LXVii, 4: and 5, are from Dres. 40 and 49; but the symbols found in the 
day columns of Dres. 46 to 50 must not be taken as evidence of peculiar 
types, as they are to a large extent dashed off without care, one or two 
of a column being sufiiciently exact for determination and the rest mere 
blotches. I have referred to them here and under other days simply 
because Dr Seler has noticed them; hence had I failed to allitde to 
them it might be thought an oversight. However, I do not think any 
of the variations in the day columns of these five plates should be taken 
into consideration as types. 

The Kahuatl name cozcaquauhili is the "royal zopilote" {Sarcoram2)hus 
papa of ornithologists). Drs Seler and Brinton agree in the supposition 
that the Zai^otec name is derived from halloo, '-the raven or crow." Dr 
Seler says that the Quiche-Cakchiquel word ahmoh seems to signify the 
vulture, "who pecks out the eyes," "who makes deep holes;" while Dr 
Brinton maintains that the Quiche ahmal: means "the master of evil," 
referring to the owl, which is esteemed a bird of evil omen and bad for- 
tune. The Pipil iecolotl also denotes "the night bird or owl." 



BUREAU OF AMERICAN ETHNOLOGY 



SIXTEENTH ANNUAL REPORT PL. LXVII 




COPIES OF GLYPHS FROM THE CODICES 



THOMASJ THE SIXTEENTH DAY 253 

The Maya and Tzeiital names, however, present a difficulty not so 
easily explained. The signification of the former is " wax, gum, or copal 
gum," and also, according to Henderson, "root." According to Brin- 
ton tlie Tzental radical chab means " honey, wax, bee, a late meal." He 
refers, bowever, to the Cakchiquel, where lie finds that ch'ab means 
"mud, clay, mire," and suggests that " as red and black clays were the 
primitive pigments this may connect the Tzental day name with the 
Maya." Seler, however, derives the Maya name froift <* or cii, "to taste 
good," "to smell good;" and as ci is also the name of the maguey plant, 
and likewise refers to the pulque or intoxicating drink from this plant, 
ho concludes that cih must have been formed by the addition of the 
Instrumental sufiix, and hence refers to that which is used for wine, 
"either the honey, or, more correctly, the narcotic root." 

This conclusion he thinks is strengthened by the fact that the cork- 
screw figure, which is the chief element of the cib symbol, is foujid sev- 
eral times on vases or earthen vessels (see Lxvii, G). Attention is called 
in this connection to the fact that ho in Zapotec signifies " root," which 
is also one of the meanings given by Henderson to the Maya cib, which 
would seem to strengthen Dr Seler's conclusion. 

The glyph is seldom if ever found in combination with other charac- 
ters or used otherwise than as a day symbol. This, together with the 
fact that it is not found except as a day symbol in the beekeeper's cal- 
endar in the Troauo Codex, would seem to indicate that there has been 
a change in the name of the day since the origin of the symbol; or, on 
the other hand, the symbol has been modified from some older form. 
Nevertheless, there are some indications that it is phonetic and that 
the corkscrew figure has b as its chief element, whether ci& be the word 
indicated or not. 

In the symbol for the day Cuban (lxvii, 9) we see the same corkscrew 
figure, and observe that b is the chief consonant element of the word. 
In the well-known sj'mbol for woman (lxvi, 49) there appears the same 
character, usually double, one at the front of the face, the other on the 
back part of the head. I have usually considered this a mere conven- 
tional symbol, taken from the female head, these corkscrew figures 
indicating the rolls of hair. Nevertheless it is possible that it is pho- 
netic, as we see on the cheek the c, cli, or h character heretofore referred 
to. As chiq), clnqml, and chvplal are names for "woman, female, or 
girl," the p may replace the b and represent the corkscrew figure. I 
am unable, however, to explain the pi'cfix, which should have the b or 
p sound, or be a determiuative. Possibly it may denote pal, signifying 
a young x^erson, though this appears to refer generally to the male sex. 
Henderson, however, prefixes .r to give it the signification " daughter, 
or girl." 

That the symbol on vessels as shown in lxvii, 6, indicates liquid, or 
drink of some kind, is more than probable. It may refer to balche 
(or baleze), the ceremonial drink, the symbol indicating the phonetic 
element b. 



254 DAY SMYBOLS OF THE MAYA YEAR [eth.atjn.IS 

The uppei- portion of tlie figure shown in Lxvil, 7, from Tro. 3*b and 
4*b (in the space) I was at first inclined, to regard as a reptile of some 
kind, but the fact of its presence in the section relating to bees and 
honey, and the corkscrew markings, render it probable that it is bees- 
wax. To this evidence may be added the fact that the symbol over 
which it is placed contains some of the elements of the cib glyph. 
There are a number of iilaces where quite similar jnarkings appear on 
seats and other things, but these are distinguished by the added line 
of dots, showing it, as will be seen hereafter, to be in these cases the 
cab or caban symbol. 

The facts which have been mentioned, together with the form of the 
symbol, may possibly lead to a correct understanding of its origin. 
It seems i)robable that the corkscrew figure, which is the chief, and 
apparently only, essential element, is taken from the root of a plant 
and was the conventional method of representing that object. As it 
appears from Henderson's Lexicon that "root" was one signification of 
cib (probably from cibah, "to follow, succeed," which also signifies 
"born, manifested, root," alluding to origin), and also that in Zotzil yib 
or yibel is "root" (raiz.de arbol, yibel-te),^\-e find the reason why this 
was selected as the symbol to express the sound cib. The fact that in 
the Zapotec loo signifies "root" strengthens this conclusion and indi- 
cates that the symbol is not used simply for the sound indicated — that 
is, phonetically or ikonomatically — but also with reference to the 
signification. 

THE SEVENTEENTH DAY 

Maya, caian; Tzental, cliic; Quiche-Cakchiquel, iioh ; Zapotec, xoo; NabuatI, olUii. 
lu addition to these, tbe followiug are also sometimes given: In Meztitlau, nahui 
olU; Pipil, tecpila nahuatl. 

This character, as is apparent from plate Lxvii, 8-13, is subject to no 
material variation; in fact, to no variation which would prevent us 
from at once identifying it. That shown in lxvii, 8, is Landa's figure. 
The change in position of the black spot and lines with reference to one 
another does not appear to have any significance. In the Troano and 
Cortesiau codices the black dot is sometimes on one side and some- 
times on the other. In the Dresden Codex, however, it is nearly 
always on the left. The one shown in lxvii, 13, in which there is intro- 
duced a new element, is found several times in the last part of the 
Dresden Codex. 

This character is used very frequently otherwise than as a day 
symbol, being found separate and in combination, also as a mark 
on a number of articles. As it is possible to determine with reasonable, 
and in fact satisfactory, certainty its signification in a number of 
instances where used otherwise than as a day symbol, some of these 
will be noticed, as they seem to furnish stroug evidence of phoneticism. 
But I repeat here the statement made at the commencement of this 
paper, that in using this term "phoneticism," I include that which 



THOMAS] THE SEVENTEENTH DAY 255 

may, iu a strict classification, be called ikouoinatic. However, before 
referring to these, it is best to give the interpretations of the names 
which have been suggested, as the bearing of our interpretations of 
the symbols will then be better understood. 

The Mexican name oUin or olin is generally interpreted "motiou or 
movement," with special reference to the earthquake. Dr Seler, how- 
ever, adds "caoutchouc ball." In his first paper, heretofore referred 
to, he remarks in regard to the Maya, Tzental, and Quiche-Cakchiquel 
names: "There is not much to be drawn from these words." In his 
subsequent paper he apparently relies npon the usual signification of 
the Mexican term, and from this and the signification of the Zapotec 
xoo, "powerful, strong, violent," concludes that the Tzental name may 
be consistently rendered by "large, powerful," and the Maya name by 
"that which is brought down, which is above," reference being made 
to ascending and descending. Dr Brinton derives the Maya term from 
cab, "might or strength," on the authority of the Motul Dice, and says 
that in this sense it corresponds precisely with the Tzental chie (eqvial 
Maya chich, "cosa fuerta y dura"), the Quiche-Cakchiquel noli, "strong, 
groat," and the Zapotec .roo, "force, powej-, or might." Dr Seler, how- 
ever, concludes that the Zapotec name is hereto be interpreted "earth," 
or to be understood as referring to the earth. He thinks that the day 
symbol is an abbreviated form of, or derived from, Lxvi, 49, which he 
takes to be a symbol of the goddess Ghiiibias or Ixchebelyax, whom 
ho identifies with Zaczuy, "the white maiden." As will be observed, 
we have expressed the opinion that this glyph is a symbol for woman 
in the general sense, which conclusion appears to be confirmed b\' its 
connection with different female figures. There are, however, certain 
prefixes and sulHxes which may serve to give it a specific application; 
for example, in LXAai, 14, from Dres. 16c, the i)reflx, according to my 
interpretation, contains the ~ sound as its chief phonetic element. It 
is j)Ossible that in this case a particular person may be referred to 
by the j)refix, the woman symbol being here simply a determinative. 
Dr Brinton, in his explanation of the mouth name Zi2), remarks: "This 
was Zuhny Zip, the virgin Zip, her name being jjroperly Dzip, 'to skin, 
to dress slain animals.'" I prefer, however, to interpret the symbol by 
"maiden," or "j'oung woman," the prefix signifying zuhuy. Neverthe- 
less, the suffix in some instances, as LXVii, 15, from Dres. 18b, may 
indicate that a sacred or mythological personage is referred to, as it is 
added as a suffix in some cases to deity symbols; however, as it is often 
found in other relations, wheie it can have no such signification, I am 
not inclined to give it this interpretation, as the evident female deities 
are denoted by quite different glyi^hs. 

The evidence that the Caban symbol is in some sense phonetic 
appears to me to be too strong to be rejected. In the first place, one 
of its chief elements is the corkscrew figure, which, as shown under the 
preceding day, appears to have h as its consonant element, this sound 



256 DAY SYMBOLS OF THE MAYA YEAR [eth.ann.16 

being a xiromineiit element of both cib and caban. It also lias been 
shown tbat it is not out of place in the ■woman glyph, under the suppo- 
sition that this is also phonetic, as cliup or chupal is the Maya name for 
woman, and the change from b to p is not uncommon. It is found in sev- 
eral places as that out of which j)lants are growing, as Lxvii, 16, from 
Tro. 32b, which appears to represent some leguminous plant supported 
by a stake driven into the ground. It is that on which persons are 
sitting Indian fashion, and on which others are lying; again, it is that 
out of which a serpent is arising. As "earth," "ground," will furnish 
an entirely satisfactory explanation in all these cases, there is no appar- 
ent reason why it should not be accepted. As cab has "earth" as one 
of its leading significations, we not only find therein a connection with 
the day name, but also an indication of phoneticism. 

In Cort. 30a is the figure shown at lxvii, 17. The animal represented, 
notwithstanding the quadruped head, is conceded to be intended for 
the serpent. The shading around the vessel, a blotch of which is on 
the serpent's nose, I take for the clay or paste out of which the vessel 
is being formed, or to be formed. In the division immediately below is 
a representation of what appears to be some step in the manufacture of 
vessels. May this not be correctly interpreted by Icancab, "la terra roja 
o amarilla," or "red clay!" Henderson gives cancan as an equivalent 
term of kanJkan. As I have not seen a copy of the colored edition of 
this codex, I can not say whether this interpretation is borne out by 
the color of the shading. If this interpretation be correct, the serpent 
figure must be used symbolically or as a true rebus. 

In Tro. 9*c an individual is represented lifting what is supposed to 
be honey or honeycomb out of a box-shape object on which is the 
caban symbol. This symbol is iiresumed to indicate the contents — 
"honey." If this supposition be correct, then, as cab is the Maya name 
for "honey," we have in this coincidence in sound and glyph another 
indication of phoneticism. Support is given to this interpretation by 
the fact that this is found in what is known as tlie "bee section," and 
that on the upper division of the same plate the same figure, with the 
caban symbol upon it, is seen in the hands of an individual who holds 
it to a bee. 

As the character when used otherwise than a day symbol is frequently, 
perhaps most generally, drawn with a suffix, as shown in lxvii, 18, 1 sug- 
gest that it is possible it is a conventional method of representing earth 
or soil. By reference to the Borgiaii Oodex, plate 11, also I'Ja and (31b, 
it will be seen that where earth is introduced into the picture it is indi- 
cated by heavy and wavy lines, as shown in lxvii, 19. This bears a 
very strong resemblance to the suflBx of lxvii, IS. The corkscrew or root 
figure is added as appropriate, as an element, in forming an earth figure. 
Such, I am inclined to believe, is the origin of the symbol which, when 
used to indicate anything else than earth, is used phonetically or 
ikonomatically. The figure shown in lxvii, 20, from Dres. 30a, which 
Seler calls a serpent, is merely the representation of a clay image and 



THOMAS] THE SEVENTEENTH DAY 257 

the seat or oratorio in whicb it is placed. It is probably from some- 
thingr of comparatively small size, burnt in one piece. The mark of 
the earth symbol, to distiiiguisli the substance of which it is made, is 
certainly appropriate. In Tro. 6b we see another on which is quite a 
diflereut symbol, indicating, as will hereafter be shown, that the mate- 
rial is wood. 

The compound character in lxvii, 2 1 , is found in Tro. 9*b and 10*c. It 
occurs in the latter twice, the parts, however, reversed in the ijarallel 
groups, while in that of 9*b one is above the other. These variants do 
not necessarily indicate a difference in the signification, as can readily 
be ascertained by comparing characters in the numerous parallel 
groups. Omitting the prefix, this maybe rendered tnakcah, "to eat 
honey without chewing (that is, by sucking); to break into a hive and 
steal the honey." By reference to the plates on which the symbols are 
found the appropriateness of this rendering will be apparent, if I 
rightly interpret the figures below the text. There we see the twisted 
red symbols denoting the fire kindled beneath the hives, or beehouses, 
by which to drive out or destroy the busy little workers. In one of the 
fires we observe bone symbols, probably denoting a method of giving 
to the smoke an unpleasant odor, as rags were formerly used in some 
sections of our country for the same purpose. 

The characters shown in lxvii, 22 and 23, are from the upper part of 
Cort. 22, which is supposed to be the right half of the so-called "title 
page" of the Tro. Codex. These are interpreted by Seler, and probably 
correctly, as indicating "above" and "below" (lxvii, 22, the former, 
and LXVII, 23, the latter). ByfoUowingthelineinwhich these characters 
are found, through the two pages, beginning at the left of the plate of 
the Tro. Codex, the result appears to be as follows, giviug the signifi- 
cation of the characters so far as known : First, the four cardinal points 
in one direction, then two characters apparently corresponding with 
the two we have figured, one of which is partly obliterated; next the 
cardinal points in an opposite direction, after which follow the two 
characters shown in Lxvii, 22 and 23. As the right half of the first (22) 
is the cab or caban symbol, it is presumable that it has here substan- 
tially the same phonetic value. It is probable, therefore, that the 
whole compound character may be rendered yolccaMl (or okcabil), " above 
the earth," or as Henderson, who gives two words of this form, inter- 
prets the first, "over, above the earth, above." The second (lxvii, 23) 
has also as its chief part the cab symbol, and the upper right-hand por- 
tion appears to have x'm as its chief phonetic elements. It is possible 
that cabnix "a stair," "downward," given by Henderson, furnishes the 
phonetic equivalent of the compound character. These six directions, 
according to Dr J. W. Fewkes,' were noted by the Tusayan Indians in 
some of their religious ceremonies. Mr Cushing says the same thing 
is true in regard to some of the Zuiii ceremonies. 

1 Jour. Am. Eth. and Arcli., li, p. 38. 
16 ETH 17 



258 DAY SYMBOLS OF THE MAYA YEAR [eth.a2to.16 

Plate LXVii, 24, is a compound character from Dres. 39b, below wliicli 
tlie long-nose deity holds in his hand a peculiar article (lxvii, 25), " as 
if," says Seler, " pouring out of a bottle." That the prefix has the interior 
cross-hatched when complete appears from a number of other places, as, 
for example, in the upper division of the same plate. This, as hereto- 
fore stated, gives the x or cli sound. It is possible, therefore, that the 
symbol, omitting the right portion, should be interpreted or«c/tcrt&, "abrir 
de par en par," or hechcah, " to open little by little, to develop, discover 
it" (Henderson). As the right portion has a character resembling the 
Muluc symbol as its chief element, and below it the u glyph, we may 
translate it muyal, "cloud." This would give as the meaning of the 
entire symbol "open the cloud" — that is, "to pour out the rain." As 
this is connected with a rain series, and we see a similar glyph 
(though with different prefix) on jilate 3Sb, where the same deity is in 
the midst of a rain storm and holding in his hand a similar object, the 
rendering appears to be, at least, appropriate. It is to be further 
observed that this combined Caban and Muluc symbol is found fre- 
quently in connection with rain storms and cloud symbols. 

According to the interpretation given lxvii, 22 and 24, the compound 
symbol shown at 26, from Dres. 35b and 34b, should be rendered 
Yolrabil muyal, " the cloud above." As we see in both places, in the 
picture under the text, the looped serpent inclosing water, which Dr 
Seler considers the " water sack" or cloud, this interiiretation is appro- 
priate. As further confirmation of the interpretation given lxvii, 22, 
attention is called to the picture in Tro. 32*c over which the same sym- 
bol is found. Here the allusion is doubtless to the basket-like covering 
over, or " above," the black deity lying on a mat. 

THE EIGHTEENTH DAY 

Maya, eclzriah OT ezanah; Tzental, cliinax ; Qnicbe-CakcMquel, ii/iax; Zapotec, gopaa ; 

Nalinatl, tecpatl. 

The form of the symbol of this day varies but little in the codices, 
as shown by plate lxvii, 28-31. It is seldom found in this form in com- 
bination. If its equivalent is given in these, it is of the form shown 
in 33. It is, however, occasionally seen on articles of stone, as the 
spearpoint (32) and stone hatchet (34) and sacrificial knife. It also 
appears in the symbol for the stone mortar (36) from Tro. 19c. Before 
discussing its .signification and probable origin we will give the signifi- 
cations which have been suggested of the different names of the day. 

The signification of the Nahuatl name — tecpatl — is "flint." Dr Brin- 
ton says, "especially the flint-stone knife used in sacrificing, to cut the 
victim." Dr Seler finds agreement in the Tzental name from a state- 
ment, by Nunez de la Tega, that the symbol chiiia.v, or I'ather the tute- 
lary god of the same, was a great warrior, who was always represented 
in the calendars with a banner in his hand, and that he was slain and 
burned by the nagual of another heathen symbol. Dr Brinton states 



THOMAS] THE NINETEENTH DAY 259 

that the name "is an old or sacred form of the usual zni-nax, 'knife.'" 
The literal meaning of the Cakchiquel tihax is, according to Ximenes, 
"it bites, scraping" (muerde rasgando). Dr Seler, however, affirms 
that Ximenes (with what authority he knows not) gives "obsidian" as 
the meaning. He thinks the word is related to the root teuh, "cold" — 
tih-ih, "to be cold" — with which may be compared the words tic, "to 
stick in, prick;" tiz, "to stitch," and tiztic, "pointed." 

In regard to the Zapotec name, go2)a, gopaa, or opa, the authors named 
differ quite widely, Dr Seler deriving it from rogopa, " cold," and Dr Brin- 
ton suggesting that it is more likely "a variant of guipa, a sharp point 
or edge, whence the word for stone ^mie,gueza-g^(ipa,tvom guia, stone.". 

The Maya name, however, does not appear to be readily brought into 
harmony with the others. Dr Seler simply remarks that it may be 
related to the root e, " firm, rigid, hard." Pio Perez offers no explana- 
tion. Dr Brinton suggests that it is a figurative expression for the 
sacrificial knife, from nab, something anointed, or blood, and edz, to 
adjust, to point, to sharx)en. 

There can be no question that the articles in the codices on which the 
trembling cross is found consists, in most instances, if not all, of stone. 
Hence it is a reasonable conclusion tbat the primary signification of the 
symbol is stone. The Zotzil name for "flint" (ijedernal) is zuiton. 

I am inclined to believe that the symbol is derived from a conven- 
tional form used for indicating stone or flint, probably from the cracks 
or fissures in it. 

I am not prepared yet to discuss the somewhat similar figures which 
assume the form of the St Anthony cross. Various interpretations, as 
symbol for "union," "night sun," etc, have been given. However, as 
this form is never used as a day symbol, it has no direct relation to the 
present discussion. 

THE NINETEENTH DAY 

Maya, cauac; Tzental, caliogh; Quiche-Cakchiqiiel, caol', cook; Zapotec, ajye, appe, 

aape ; Nabuatl, quialiuill. 

The various forms of the symbol of this day are shown iu plate Lxvir, 
37-48 — that by Landa at 37 ; those of the Troano and Oortesian codices 
at 38-43, and those from the Dresden Codex at 45-47. The irregular 
form given at 44 is from Tro. 28d, and that at 48 from the Peresianus. 

This symbol is found quite frequently in combination with other char- 
acters, in some of which its phonetic value can be ascertained with 
reasonable certainty. For example, it forms the lower half of the sym- 
bol for the month Yax, as seen at LXiv, 12; also in the symbol for the 
month Zac (lxvi, 48). In both these instances its chief phonetic element 
appears to be the guttural sound Ic, or Tcs. The essential elements are 
also found frequently on objects which are undoubtedly of wood and 
where no reasonable explanation can be given except that it signifies 
"wood" in these places. For example, it is found on what appear to 



260 DAY SYMBOLS OF THE MAYA YEAR [eth.ann.16 

be boards carried in the hands of individuals, on Tro. 32*b (lxvii, 49); 
and it also is seen on what appear to be wooden boxes or gnms from 
which the honeycomb is being removed, as Tro. 5*c and 9*a. Dr Seler, 
who gives quite a difl'erent interiiretation of the character from that 
presented here, admits that these are boards. It is also found on trees, 
as Tro. 15*a (shown in lxtiii, 1) and 17*a, and Dres. 26c, 27c, and 28c. 
It is marked on the walls of houses or canopied seats, as Tro. 6b, 29*c, 
and 18*b. Uuder the last mentioned we observe the cah symbol, show- 
ing that it is a building ijlaced on the ground and not on 0. stone founda- 
tion. It also appears on the ends of beams, as at Tro. 9a and 22*a. 
True, Dr Seler contends that these are stones instead of weight poles, 
Tsut I think all trappers will decide against him. Again, it appears on 
seats (Tro. 13a and 14*a) and also marked on heads, one of which is 
shown in lxyiii,2. That the symbol is not intended to indicate the ditt'er- 
ent articles on which it is found is evident; hence it must be given to 
denote the substance of which these things are formed, which I main- 
tain can only be wood. That the trees and boards must be wood is 
admitted; that the walls of many of the houses and of some of the 
other buildings of Yucatan were of wood must be admitted ; that seats 
were often of wood is well known. The heads with this mark are in all 
probability representations of wooden masks. Masks are represented 
in the hands of individuals at several places in the codices, as Dres. 
42(l)a and in Peresianus. I therefore conclude that in all these cases 
the symbol is to be interpreted by die, cheil, " wood, tree, timber, stick." 
In order to show the difl'erence between the explanation given here 
and that by Dr Seler, I copy the latter : 

We find, for instance, on the one hand the undoubted application which is con- 
nected with the idea of cloud or rain. Thus, in the hieroglyph, figure 80, the accom- 
panying hieroglyph of figure 46, i. e., the bird Moan. So also the one in figure 28 
(p. 107) the accompanying hieroglyph of the name Kinchahau, which, besides cauac, 
contains further the element of fire and that of the hatchet, which may remind us of 
the ray [or flash] darting from the cloud. The hieroglyph cauac is, however, used 
far more commonly in the sense of "stone"' or "heaviness." This is most clearly 
shown in the case of the animal figures pictured in Cod. Tro. 9a and 22*a, where the 
stone laid upon and weighing down the horizontal beam is represented by the element 
cauac. But this explanation must be accepted also, because we find the pyramidal 
foundation of the temple covered with the element cauac. And where, in Cod. Tro. 
1.5*a, to the Chac who is felling a tree is opposed the death god, also felling a tree, 
covered by the element cauac, it is clear that here there is substituted with the death 
god a rigid stone in place of what with the Chac is a sprouting tree. The numerous 
cases in which the hieroglyph cauac serves as a seat or footstool of the gods are some- 
times easily interpreted as signifying clouds, but in the majority of cases it undoubt- 
edly represents "stone," homologous to the hieroglyph caban and the element tun, 
"stone," itself (figure 85), both of which are found equally often denoting the seat 
and footstool of the gods. It is equally evident that in the hieroglyph figure 84, in 
which there is indicated the bearing of a burden on the back, the element cauac is 
to be understood simply as the expression of the weight, the burden. In the peculiar 
cases where we see the gods holding a board provided with the elements of the chiir- 
acter cauac, or where a board is placed before the gods, furnished with a plaited handle 
whose side bears the element cauac, the latter seems to relate to a sounding board, 
for the accompanying hieroglyphs seem to signify music. Finally, there can be 



BUREAU OF AMERICAN ETHNOLOGY 



SIXTEENTH ANNUAL REPORT PL. LXVIII 




COPIES OF GLYPHS FROM THE CODICES 



THOMAS] THE NINETEENTH DAY 261 

found a direct homology between the element cauac and the element tun. This is 
seen in the hieroglyph of the hunting god of figure 83, Tvhose distinguishing mark 
is usually an eye or the element tun (i. e., a precious stone), which he bears in the 
front of the headdress. The hieroglyph of this god is written sometimes as in figure 
81, sometimes as figure 82. And that the element here, which in figure 82 replaces 
the element cauac, is to be understood in fact as tun or "stone, precious stone,'' is 
evident, on the one hand from the application of the precious stone in the headdress 
(tun, "piedra, piedra preciosa"), and, on the other hand, from its use as the base of 
the pole on which Mam, the Uayeyab demon, is set up during the xma kaba kin (Cod. 
Dres. 25c). Now, it is true that a connection of ideas can be established with con- 
siderable certainty between clouds, rain, and stone, for in that region every rain was 
a thunderstorm. But at the same time it will be found comprehensible that a barrier 
of doubt was removed when I discovered in the course of my Zapotec studies that 
in Zapotec the same word was used for "rain" and "stone," namely, quia, quie. 

According to the explanation I have given above, the chief phonetic 
element of the chai-acter is the guttural sound /r, Is (or ,r), and ch. As 
additional evidence tending to couflrin this conclusion, the following 
examples are given : 

Symbols Gl, lxv, from Tro. 22*a, and 62, from Dres. 1 (•42), have 
already been explained, the first as signifjiug Imtz or cutz, "the 
turkey," and the second tzac, the name of a certain fish found in the 
senotes. In the first (61) the first or left-hand character is our Cauac 
symbol and has the I' sound, and the same symbol forms the right por- 
tion in the second (62) and also has the A- sound. In Lxvi, 47, from Dres. 
ISc, the Cauac symbol forms the first or upper portion. The whole 
compound symbol, as above shown, may be consistently interpreted 
cttchpach, "a porter or carrier;" literally, "one who bears on the back." 
Again we see the A" sound given the character is consistent. The sym- 
bol for the month Ceh, as found in the Dresden Codex, is shown at lxvi, 
44. In this the last or lower portion is also the Cauac character, and, 
according to the value assigned it, should have a harder sound than 
the simple aspirate. That such is the case is rendered probable by the 
fact that Henderson gives ceh and l;ez both as names of the month and 
as Maya words for "deer." In the Zotzil cMgh is the name for "deer." 
It is therefore apparent that the symbol has here the guttural sound. 

The glyphs in Lxvii,50andol (Cort. 21 ),pi'obably signify "night" and 
"evening"; the first (50), alab, "night," and the second (51), laiilin, 
one signification of which, according to Henderson, is "evening." The 
wing-like appendage is probably a time determinative. These last 
interpretations are of course given with some doubt. However, this 
may be said in their favor, that wing like appendages are usually 
attached to time symbols, and that the figures below the text represent 
persons, each of whom carries what appears to be a wheel, possibly 
like those used in keeping time, and the main character of the preced- 
ing symbol in both cases is the Manik glyph, having ch as its chief 
phonetic element and chachinil, signifying "hours, wheel." Precisely 
the same symbol as Lxvir, 51, preceded by the 3Ianik glyph, and a 
wheel in the hand of the person figured below the text, is seen in Troano 
35d. 



262 DAY SYMBOLS OF THE MAYA YEAR [eth. ann.iB 

The cliaracter shown in Lxvii, 52, from Tro. 35c, may possibly be 
coneitly rendered hy bakah (baal-al), ''to roll round about, to go round 
about," iilluding- to the flight of the vulture figured below the text. 
This supposition appears to be strengthened by the probable interpre- 
tation of the symbol immediately below it (lxyii, 53), malaalahali, 
"without repeated buffetings.'' The character given in Lxviii, 3, from 
Tro. 31a, may be interpreted pal;, "to sow seed, to plant," and that 
shown in lxviii, 4, from the second division of the same plate, indicates 
the same word, as the transposition of the parts of a symbol does not 
always indicate a change of signification. Possibly, however, its equiv- 
alent may be capak, "to reseed or sow seed the second time," or laipak, 
"to place in a trench or hole." As the persons figured below the text 
appear to be planting seed by dibbling them in with a stick, this would 
seem to be an appropriate rendering. Dr Seler appears to have entirely 
misunderstood these figures, as he thinks they represent the deities 
pouring out water. I have in a previous part of this paper given 
some reasons for believing that these plates refer to the planting and 
cultivation of corn. 

These examples will suffice at this point. 

It is difhcult to decide as to the origin of the glyph. However, I am 
inclined to believe it has grown out of a conventional symbol for wood, 
possibly drawn from the little knots and marks seen on the inside sur- 
face of split wood. This may be wide of the true explanation, but all 
the indications I can find point in this direction. As "wood" (?e/7«) in 
Zotzil (I do not know -what it is in Tzental) is ci — equal to Id or qi — 
we obtain the guttural sound which appears to be the chief element of 
the symbol. In its use it appears to shade off from the hard to the soft 
sound. 

The Zapotec name ape, which, according to Dr Brinton, may prop- 
erly be translated by "lightning," or "the lightning flash," is much 
like the name for "fire" which prevails throughout Oceauica. Com- 
mencing with the Malay api, we trace it through the Oceanic islands 
in such forms as upi, lap, yap, nap, yaf; to New Zealand hipiir((: Tonga 
and Samoan aji, and Hawaiian ahi. 

In the Zapotec words laariapi-nlza and ri-fljj*-?((/(fl, translated "relam- 
page, relampaguear," we find precisely the original form of the Oceanic 
word for "fire." 

THE TWENTIETH DAY 

Maya, ahaii ; T/.ental, aghual : Quiche-CakcUiqinl, hiinalqui ; Zapotec, hio or loo; 

Nabuatl, xorhitl. 

The symbol for this day, except where evidently imperfectly drawn, 
is subject to but few and slight changes, that given by Landa corre- 
sponding to the form found in the codices. 

The usual and correct form is shown in lxviii, 5-7; slight variations 
are seen in lxviii, 8 and !). Dr Seler figures several other varieties, but 



BUREAU OF AMERICAN ETHNOLOGY 



SIXTEENTH ANNUAL REPORT PL. LXIX 




SHELL BEARING MAYA GLYPHS 

This shell, on which are engraved seven Maya hieroglyphs, was found in Belize and courteously sent to the Bureau of American Ethnology 
by Sir Alfred Moloney, Governor of British Honduras. The shell is here figured for the purpose of placing it before students of Central 
American paleography 



THOMAS] 



THE TWENTIETH DAY ' 263 



as these are from plates of tbe Dresden Oodex, where the symbol is in 
columns, where they are evidently hastily made, without any attemi^t 
to have more than one or two in a column complete, they are not given 
here. The character represented in lxviii, 1 0, is from the Tikal inscrip- 
tion, and that in lxviii, 11, from the Palenque Tablet. 

The Maya and Tzeiital names signify "king, lord, sovereign." The 
derivation of the word has been explained in various ways. Brasseur 
explains it by "the lord of the collar," ah-aii, as does Dr Brinton; StoU 
gives "lord of the cultivated lands," from the Ixil, avuan, "to sow." 
Dr Seler, however, is disposed to derive the name from the masculine 
prefix ah and ^linic or rinal; "man." His method of reaching this con- 
clusion is as follows : 

For the Tzental word aghiial, standing paralkd -with the Maya tihau, wliich doubt- 
less corresponds to tbe abstract form ahaiiul of the -n-ord aliuii, is to be referred 
rather to a primitive form am, u'kii, aim, than to tilian. In the Tzental Pater Xoster 
■which Pimeutal gives, vre find the phrase " to us come Thy kingdom (Thy dominion)" 
expressed hy the words aca laluc te ayuajuale. The primitive meaning of altau ia 
certainly "man," "lord," and the two roots of similar significance, ah and r« (see 
uinic, vinak, "man") seem to concur in this word. 

He explains the QuicheCakchiquel hunakpu by him, "one," and alipu 
"lord of the blowpipe," or "blowpipe shooter." Dr Brinton translates 
it the "One Master of Power." He brings the Mexican name into 
harmony by rendering it "the flower of the day" — that is, the sun; and 
the Zapotec by rendering it " eye," meaning " the eye of the day" — i. e., 
the sun. 

When we attempt to bring the symbol of the day into harmony with 
the Maya name, we encounter a difficulty which can be overcome only by 
following a different line from that suggested by Dr Brinton or Dr Seler. 
That the character shown in LXA'^iii, 12, is the symbol for tbe cardinal 
point " east," which in Maya is Ukin, is now generally admitted, and that 
the lower portion is the symbol for Idn, " day" or " sun," is also admitted. 
We are therefore justified in concluding that the upper portion, which 
is the Ahau symbol, stands for li, and that I is its consonant element. If 
Landa's second I (shown in lxtiii, 43) is turned part way round, it will be 
seen that it is a rough attempt to draw the Ahau symbol. If a careful 
study is made of his Vs as given in his list, and his example of spelling 
le, and of the similar characters in the codices, it will be seen that both 
his I characters are derived from the same original. For example, the 
character shown in LXV, 60, from Tro. 22*a is precisely the combination 
which this author translates te, "a snare," or "to snare." By referring 
to the plate it will be seen that it is followed by the character (lxv, 61) 
which we have interpreted Tcutz, "turkey," and that in the i^icture below 
the text there is a lassoed turkey. It is apparent, therefore, that both 
these forms are used sometimes for words of which I is the chief phonetic 
element, and that the parallelogram and two interior dots are the essen- 
tial elements. The day symbol is of less frequency in combination than 
the other form, but it sometimes occurs. It must, however, be distin- 
guished from the closely allied p symbol heretofore alluded to. 



264 DAY SYMBOLS OF THE MAYA YEAR [eth. a.nn.16 

From what Las been shown in regard to the symbol it would seem, 
if considered phonetic, that the original day name it was intended to 
represent contained I as its chief consonant element. If ikonomatic, 
the name of the thing indicated had I as its chief element. 

I think there can be little doubt that the symbol, as has been sug- 
gested by others, was taken from the full face, the central double line 
repi'esenting the nose, the two open dots the eyes, and the circle below 
the mouth. Now, according to Fuller's Zapotec Vocabulary, the name 
for face is lu, which is the Zapotec name of the day. As has been 
stated, Dr Brinton thinks the Nahuatl and Zapotec names refer to the 
sun, and he is inclined also to believe that the "ruler" or "sovereign" 
referred to by the names of the Maya dialects is the sun. 

I think we may rest assured that the symbol of this day was derived 
from the full face, and that the word (for face) it was intended to indi- 
cate had I as its chief phonetic element — possibly from lee, "brow, 
front, forehead." If derived from the face, its use as a day symbol, 
and in numerous combinations, proves beyond question that it is pho- 
netic in the true or in the rebus sense. 



APPENDIX 

A LIST OF THE DEITIES OF THE DAYS OF THE MONTH IN THE 
MAOEI CALENDAR (AFTER TAYLOR). 

1. Tane was the parent of the tui, of birds in general, and trees. 

2. Su, the father of lakes and rivers. 

3. liiipe, of the pigeon. 

4. Tangaroa, of tish. 

5. Irawaru, of dogs. 

6. Nfta rangi-hore, of stones. 

7. Jilauila, of fire. 

8. Maui, of the land. 

9. Mumulianga, of the Totara; also called Tukau moana. 

10. Paruri, of the Tui [bird]. 

11. Pa2>a, of the Kiwi [Apterix Australis]. 

12. Owa, of the dog; he was also the father of Irawaru. 

13. Fdliilo, of the Kalca. 

14. Fiinga ilatuu, of the shark (tuatini), lizard, and tamuri [the snapper-fish]. 

15. Tiite maona, of the Kahikatoa [a plant so named]. 

16. Hina-moki, of the rat. 

17. Tiiwairore, of the Kahikatea [a certain tree] and Rimu [a species of pine]. 

18. Haere-aira-moa, of the Weka [a large bird]. 

19. Bongo, of the Kumara [sweet potato] ; also called Rongomatane. 

20. TiU, of man. 

21. Tute-nga-nahti, of evil. 

22. Tahii, of all good. 

23. Tawiri-maiea, of the winds. 

24. Moioikiiwaru, of lizards. 

25. Olunai-rangi, of the palm tree (nikau) and flax (harakeke). 

26. Saumia, of the feru root. 

27. Tomairaiigi, of dew. 

28. Haujiapa, of ice. 

29. Saiilninga, of cold. 

30. Te-apn liau, father of storm and tempests. 

It must be understood that these are not the names of the days, but 
of the deities which i^reside over them, and of the things which they 
created or of which they had special care. 

265 



DAY SYMBOLS 



OF 



THE MAYA YEAR 



BY 



CVIIUS THOMAS 



EXTRACT FROM THE SIXTEENTH ANNUAL REPORT OF THE 
BUREAU OF AMERICAN ETHNOLOGY 




WASHIl^GTON 

Gr O V E ^^ N MB NT P IM N T I N G OFFICE 
1897 




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